大乘法苑義林章 2.4

2.4

第一結集緣起者，一切經中別有一卷，名《結集三藏傳》，并《付法藏傳》、《大智度論》第二卷、真諦三藏《部執疏》第二卷、《大唐西域記》第九卷，并《四分律》等，今竝詳審合集而說。欲別具錄，恐文繁廣，學者難知。《西域記》云「摩揭陀國正中，古先君王所都之處，出勝上吉祥茅草，謂之上茅城，即矩奢揭羅補羅城也。崇山四周以為外墎，西通峽徑、北闢山門，東西長、南北狹，周一百五十餘里，內城餘趾周三十餘里。山城北門行一里許，至迦蘭陀竹園。竹園西南行五六里南山之陰，大竹林中有大石室，大迦葉波結集之處。未生怨王為結集者建諸堂宇，即山城北門外西南山之陰。」真諦云「王舍城七葉巖」，《集藏傳》云「僧伽尸城北」，三說同也。《大智度論》云「耆闍崛山結集」者，非也。此山在王宮城之正北十四五里，接北山之陽。結集在大城北門外，記跡現存，故知非也。三文名別，處所不異。《大智度論》第十一卷說「佛入滅時，地六種振動，諸河返流，暴風黑雲、雷電雹雨、星流處處，師子惡獸哮吼呼喚，天人號咷，諸天人等皆發此言：『佛取涅槃一何速疾。』此時災變無量無邊，諸大聖人皆入寂滅。」《西域記》云「時大迦葉宴坐山林，忽燭光明，又覩地震，曰：『是何祥，若此之異？』以天眼觀，見佛世尊於雙林間入般涅槃。」《智度論》云「六欲諸天乃至遍淨諸天子等，見諸羅漢皆般涅槃，心自念言：『佛日既滅，諸弟子等亦隨隱沒，乃至廣說。象王既逝，象子亦隨。法商既去，從誰求法寶？』爾時諸天禮迦葉足而說偈言：『耆年欲恚慢已除，其形譬如紫金柱，上下端嚴妙無比，眼目清淨如蓮華。』白迦葉言：『仁者知不？法船破，法城頹，法海竭，法幢倒。法燈欲滅，法人欲去，行道人少，惡人轉盛，當以大慈建立佛法。』時大迦葉心如大海澄靜不動，良久而答：『實如汝言。』默受其請。諸天禮足已，忽然不現。」真諦三藏《部執論疏》第二卷云「佛般涅槃已後經七日，迦葉命屬徒眾，欲往拘尸那城。路逢外道名優婆柯，此云近性。迦葉問言：『汝從何至？』外道答曰：『我從世尊涅槃處來。佛般涅槃已經七日，無量天人燒香散花設諸供養。我於佛所而拾得此曼陀羅花。』以示迦葉。迦葉往至未生怨所，語彼王言：『我須八槽，願王令取。』王依教勅。又索王醫，王亦依命。問醫諸藥，何藥治風？何藥療瘡？復從王索，王皆隨與。磨藥為屑，煮以為膏，內八槽中。即於是日報阿闍世言：『佛般涅槃已經七日。』王聞此語悶絕而死。迦葉以王遍安槽裏，至第八槽王乃得活，以藥勝力資王得甦。如是三告，王聞即死，次第安槽如前還活。迦葉為說：『一切有為皆歸磨滅，悉是無常，如來亦同。王勿憂惱，宜弘正法以報佛恩，應與眷屬俱赴佛所。』王與眷屬俱，并大迦葉，屈申臂頃至拘尸城。王既見佛，悶絕而死，迦葉又以置藥槽中，乃至第八王便得活。佛於衣外出其雙足，受迦葉禮。四部弟子見佛涅槃，迦葉未至來，皆不入寂滅。迦葉既至，更無所待，無量聖人亦般涅槃。涅槃既眾無聖住持，住持既無恐正法盡，迦葉便語未入滅者言：『諸聖者未須入滅。我等應欲報佛法恩，撰集如來所說三藏以利眾生。若不從我言，得突吉羅罪。』如此歷語少有入滅。」《西域記》云「時大迦葉語其徒曰：『慧日淪照，世界暗暝。善導遐棄，眾生顛墜。』懈怠比丘更相賀曰：『如來寂滅，我曹安樂。若有所犯，誰能訶制？』迦葉聞已深更悲傷，思集法藏據法治犯。」真諦云：「迦葉有二弟子：一名難陀、二名優婆難陀。見佛涅槃，生大歡喜。時四部眾以告迦葉，迦葉訶嘖驅令出眾，極思結集。」《集藏傳》云「四部人天分佛舍利以為八分，燒佛灰炭及安佛床，起十塔已。」《大智度論》、《西域記》云「摩訶迦葉在須彌頂擊銅揵槌，說此偈言：『佛諸弟子！若念於佛，當報佛恩，莫入涅槃。』是揵槌聲傳迦葉語，遍三千界皆悉聞知。諸大弟子得神通者，皆來集會至迦葉所。迦葉告言：『佛法欲滅。諸大弟子中，知法持法亦逐滅度，未來眾生甚可怜愍。結集既竟，隨應滅度。』諸來大眾皆隨教住，得九百九十九人，唯除阿難。」真諦云：「得四百九十九人，唯除慶喜。」《集藏傳》云「得八十千，皆是無漏。」此傳通說有學無學。《四分律》云「先有五百，後富縷那至更有五百，前後別也。」真諦云：「夏四月十五日在安居中，阿闍世王為大檀越，如來在世諸弟子等，於朝及暮禮拜如來。今夏安居，朝、暮及中分為三時，禮拜供養舍利。」《智度論》云「以洴沙得道，八萬四千眷屬亦隨得道。洴沙教勅宮中常設飲食供養千人，故阿闍世未斷此法。聖者雖眾，唯留一千以令結集。若多留者，於外乞食，恐外道論議妨癈法事。時大迦葉與一千人到結集所，語阿闍世：『可給我食。』是時夏安居三月初十五日說戒時。」《西域記》云「夏安居初十五日集。」《智度論》云「迦葉入定觀於大眾誰未盡漏，唯見阿難猶居學地，從禪定起牽阿難出：『汝結未盡，不應住此。』阿難恥泣而自念言：『我二十五年，隨侍佛後供給左右，未曾是苦。』白迦葉言：『我能有力久可得道，但諸佛法阿羅漢者，不得供給左右使給，故留殘結。』大迦葉言：『汝更有罪。一者佛意不欲女人出家，汝遂慇懃請佛開許，以是正法衰五百歲。汝今應作突吉羅懺。』阿難答言：『我愍瞿曇彌。又一切佛法皆有四部眾，豈今我佛唯獨無有？』」《四分律．雜揵度》末云「大愛道尼，於佛有恩。佛小失母，彼收養之，故可聽度。」「二者迦葉復言：『佛欲涅槃時，近俱夷那竭城，背痛。四疊欝多羅僧敷臥，言：「我須水。」汝不供給。』阿難答言：『時五百車截流而度，令水渾濁，由是不取。』迦葉復言：『正使水濁，佛有神力，能令大海濁水還清。汝何不取？是汝之罪。應作突吉羅懺。』」《四分律》云「天神亦能令水清也。」「三者迦葉復言：『佛問汝云：「若有能修四神足者，住壽一劫若減一劫，我即好修。」而汝不答。如是三問，而汝默然。由汝令佛早入涅槃，應作突吉羅懺。』阿難答言：『魔蔽故爾，非我惡心。』四者迦葉復言：『汝疊佛衣，如何以足蹈僧伽梨？應作突吉羅懺。』阿難答言：『時大風起，無人相助，便吹墮落落於足下，非不恭敬故蹈佛衣。』」《四分律》云「與佛縫衣，蹈佛衣上。」「五者迦葉又言：『佛陰藏相，般涅槃後以示女人，是佛可恥。汝應作突吉羅懺。』阿難答言：『時我思惟：若諸女人見佛陰藏相，便自羞恥女形醜陋，欲得男身修行佛相，種諸善根。故我示之。非為不恥而故破戒。』」《四分律》中無此一種，更有不問微細戒為一；佛遣為侍者，阿難不肯為一；女人污佛足為一，故合成八。《集藏傳》中但說有四：度女、蹈衣、索水不與，及不問戒。《智度論》云「大迦葉言：『汝此六罪，宜應懺悔。』阿難言諾，長跪懺悔。」雖說有六，文但列其五，文既似脫。

First, as for the causal origins of the compilation: among all texts there is a separate one-fascicle work entitled *Account of the Compilation of the Tripiṭaka* (*Jieji sanzang zhuan*), as well as the *Account of the Transmission of the Dharmapiṭaka* (*Fu fazang zhuan*), fascicle two of the *Mahāprajñāpāramitopadeśa* (*Dazhidu lun*), fascicle two of Tripiṭaka Master Paramārtha's *Commentary on the Samayabhedoparacanacakra* (*Buzhi shu*), fascicle nine of the *Great Tang Records on the Western Regions* (*Da Tang Xiyu ji*), together with the *Cāturvargika-vinaya* (*Sifen lü*) and so forth. Now I shall examine them in detail and present them in combined form. If I were to record each separately in full, I fear the text would be excessively voluminous and hard for students to grasp. The *Records on the Western Regions* states: 'In the exact centre of the country of Magadha is the place where ancient kings had their capital. It produces the supreme, auspicious kuśa grass, hence it is called the City of Superior Kuśa Grass (Kuśāgrapura). High mountains surround it on all four sides as outer walls; it opens to a ravine path on the west and opens a mountain gate on the north. It is long from east to west and narrow from north to south, over one hundred and fifty li in circumference; the remaining foundations of the inner city are over thirty li in circumference. Going north from the mountain city's north gate for about one li, one arrives at the Kalandaka Bamboo Grove. Going five or six li southwest of the bamboo grove to the shady northern side of the southern mountain, inside a great bamboo forest there is a large stone chamber; this is the place where Mahākāśyapa made the compilation. King Ajātaśatru built various halls and chambers for the compilers; this is on the shady northern side of the mountain to the southwest, outside the north gate of the mountain city.' Paramārtha states: 'The Saptaparṇaguha of Rājagṛha.' The *Account of the Compilation of the Piṭaka* states: 'North of the city of Sāṅkāśya.' These three accounts are identical [in substance]. The *Mahāprajñāpāramitopadeśa* says that 'the compilation took place on Gṛdhrakūṭa Mountain,' but this is incorrect. That mountain lies fourteen or fifteen li due north of the royal palace city, adjoining the southern face of the northern mountains. The compilation took place outside the northern gate of the great city; the recorded traces still exist today, hence we know that [claim] is mistaken. Although the three texts use different names, the location is not different. Fascicle eleven of the *Mahāprajñāpāramitopadeśa* states: 'When the Buddha entered extinction, the earth trembled in six ways, the rivers flowed backward, violent winds and black clouds arose, thunder, lightning, hail, and rain fell, shooting stars fell everywhere, lions and fierce beasts roared and bellowed, devas and humans wailed and wept, and all devas and humans uttered these words: "How swiftly the Buddha has attained nirvāṇa!" At this time the calamities and anomalies were limitless and boundless; the great holy ones all entered quiescent extinction.' The *Records on the Western Regions* states: 'At that time Mahākāśyapa was sitting in quiet meditation in the mountain forest. Suddenly bright light shone forth, and he saw the earth quake. He said: "What portent is this, being so extraordinary?" Viewing with the divine eye, he saw the Buddha, the World-Honoured One, entering parinirvāṇa between the twin trees.' The *Upadeśa* states: 'The sons of the gods of the six heavens of desire up to the Śubhakṛtsna heavens saw that the arhats had all attained parinirvāṇa, and thought to themselves: "Now that the sun of the Buddha has set, the disciples likewise sink into concealment," and so forth, as extensively spoken. "Now that the king of elephants has departed, the young elephants also follow. Now that the merchant of the Dharma has left, from whom shall we seek the Dharma jewel?" At that time the devas paid homage to Kāśyapa's feet and spoke this verse: / "The elder has already removed desire, anger, and conceit, / His form is like a pillar of purple-gold. / Above and below, majestic and incomparably sublime, / His eyes are pure like lotus blossoms." / They addressed Kāśyapa: "Does the benevolent one know? The boat of the Dharma is wrecked, the fortress of the Dharma has collapsed, the ocean of the Dharma has dried up, and the banner of the Dharma has fallen. The lamp of the Dharma is about to go out, the people of the Dharma are about to depart, those who practice the path are few, and evil people become ever more numerous. You should establish the Buddha's Dharma with great compassion!" At that time Mahākāśyapa's mind was like a great ocean, clear, still, and unmoved. After a long while, he replied: "It is indeed as you say." He silently accepted their request. Having paid homage to his feet, the devas suddenly disappeared.' Fascicle two of Tripiṭaka Master Paramārtha's *Commentary on the Samayabhedoparacanacakra* states: 'Seven days after the Buddha attained parinirvāṇa, Kāśyapa gave instructions to his disciples, intending to go to the city of Kuśinagara. On the road he met an outsider named Upaka (which here means "Near to Nature"). Kāśyapa asked: "Where have you come from?" The outsider replied: "I have come from the place of the World-Honoured One's nirvāṇa. The Buddha has attained parinirvāṇa seven days ago; immeasurable devas and humans have burnt incense, scattered flowers, and offered various offerings. I picked up this mandārava flower at the Buddha's place." He showed it to Kāśyapa. Kāśyapa went to the place of Ajātaśatru and said to the king: "I require eight troughs; may the king order them brought." The king complied with the instruction. He also requested the king's physician, and the king again complied. He asked the physician about various medicines: which medicine treats wind, and which medicine treats sores? He again requested them from the king, and the king gave them all accordingly. He ground the medicines to powder and boiled them into a paste, placing them into the eight troughs. On that very day he reported to Ajātaśatru: "The Buddha has attained parinirvāṇa seven days ago." Hearing these words, the king swooned and died. Kāśyapa placed the king successively into each trough, and when he reached the eighth trough the king revived; aided by the superior power of the medicines, the king was resuscitated. After three such announcements, the king died upon hearing them each time, and by being placed successively into the troughs as before, he revived again. Kāśyapa expounded to him: "All conditioned things return to destruction; all are impermanent, and the Tathāgata is no exception. King, do not grieve or worry; you should propagate the true Dharma to repay the Buddha's kindness, and you should go together with your retinue to the Buddha's place." The king together with his retinue and Mahākāśyapa reached the city of Kuśinagara in the time it takes to bend and stretch an arm. When the king saw the Buddha, he swooned and died; Kāśyapa again placed him in the medicine troughs, and up to the eighth trough the king revived. The Buddha brought forth both feet outside his robe to receive Kāśyapa's homage. When the disciples of the four assemblies saw that the Buddha had attained nirvāṇa, none entered quiescent extinction before Kāśyapa had arrived. Once Kāśyapa arrived, there was nothing further to wait for, and countless holy ones also entered parinirvāṇa. Since so many had attained nirvāṇa, there were no holy ones to maintain [the teaching]; with no one to maintain it, it was feared that the true Dharma would come to an end. Kāśyapa then said to those who had not yet entered extinction: "Holy ones, you need not enter extinction yet. We should repay the kindness of the Buddha's Dharma by compiling the Tripiṭaka taught by the Tathāgata to benefit sentient beings. If you do not follow my words, you will incur a duṣkṛta offense." Having thus addressed them, few entered extinction.' The *Records on the Western Regions* states: 'At that time Mahākāśyapa said to his disciples: "The sun of wisdom has set, and the world is plunged in darkness. The good guide has departed far away, and sentient beings stumble and fall." Indolent monks congratulated one another, saying: "The Tathāgata has entered quiescent extinction; we are now at ease! If we commit any infractions, who can scold or restrain us?" Hearing this, Kāśyapa was all the more deeply grieved, and thought of compiling the Dharmapiṭaka to discipline infractions according to the Dharma.' Paramārtha states: 'Kāśyapa had two disciples: one named Nanda and the other named Upananda. Seeing that the Buddha had attained nirvāṇa, they felt great joy. At that time the four assemblies reported this to Kāśyapa; Kāśyapa rebuked them and drove them out of the assembly, intently thinking of compiling [the teachings].' The *Account of the Compilation of the Piṭaka* states: 'The humans and devas of the four assemblies divided the Buddha's relics into eight parts; having built ten stūpas over the ashes and charcoal from burning the Buddha and over the bed on which the Buddha lay....' The *Mahāprajñāpāramitopadeśa* and the *Records on the Western Regions* state: 'Mahākāśyapa struck a bronze gaṇḍī atop Mount Sumeru and spoke this verse: / "Disciples of the Buddha! / If you are mindful of the Buddha, / You should repay the Buddha's kindness / And not enter nirvāṇa." / This sound of the gaṇḍī conveyed Kāśyapa's words, and it was heard throughout the three-thousandfold world. All the great disciples who had attained supernormal powers assembled at Kāśyapa's place. Kāśyapa addressed them: "The Buddha's Dharma is on the verge of extinction. Among the great disciples, those who know the Dharma and preserve the Dharma are also following into extinction; sentient beings of future ages are truly pitiable. When the compilation is finished, you may enter extinction as appropriate." All the great assembly who came remained in accordance with the instruction, amounting to nine hundred and ninety-nine people, excluding only Ānanda.' Paramārtha states: 'There were four hundred and ninety-nine people, excluding only Ānanda (Qingxi).' The *Account of the Compilation of the Piṭaka* states: 'There were eighty thousand, all of whom were free of outflows (anāsrava).' This account generally includes both those in training (śaikṣa) and those beyond training (aśaikṣa). The *Cāturvargika-vinaya* states: 'First there were five hundred, and later Pūrṇa arrived with another five hundred; they were separated in time.' Paramārtha states: 'During the summer retreat on the fifteenth day of the fourth month, with King Ajātaśatru serving as the great donor (dānapati): while the Tathāgata was in the world, the disciples would pay homage to the Tathāgata in the morning and evening. Now during the summer retreat, it was divided into three times—morning, evening, and midday—to pay homage and make offerings to the relics.' The *Upadeśa* states: 'Because Bimbisāra attained the path, eighty-four thousand of his retinue also attained the path accordingly. Bimbisāra had instructed that food and drink be constantly provided in the palace to make offerings to a thousand people; therefore Ajātaśatru did not cut off this practice. Although the holy ones were numerous, only one thousand were retained to carry out the compilation. If more had been retained, they would have had to beg for food outside, and it was feared that debates with outsiders would hinder and neglect the Dharma affairs. At that time Mahākāśyapa went with the one thousand people to the compilation site and said to Ajātaśatru: "You may supply us with food." This was at the time of reciting the precepts on the fifteenth day of the third month of the summer retreat.' The *Records on the Western Regions* states: 'They assembled on the initial fifteenth day of the summer retreat.' The *Upadeśa* states: 'Kāśyapa entered concentration and examined the great assembly to see who had not yet exhausted their outflows; he saw only that Ānanda was still in the stage of training. Rising from dhyāna, he pulled Ānanda out: "Your fetters are not yet exhausted; you should not remain here." Ānanda wept in shame and thought to himself: "For twenty-five years I served the Buddha from behind and attended to his needs, yet I never suffered such distress." He said to Kāśyapa: "I have the ability and could long ago have attained the path, but by the Dharma of all buddhas, an arhat may not attend to needs and run errands, and therefore I retained the remaining fetters." Mahākāśyapa said: "You have further offenses. First, the Buddha did not wish for women to go forth; you then earnestly petitioned the Buddha to grant permission, and because of this the true Dharma declined by five hundred years. You should now make repentance for a duṣkṛta." Ānanda replied: "I had pity on Gautamī. Furthermore, the Dharma of all buddhas has the four assemblies; could it be that our Buddha alone should not have them?"' At the end of the 'Miscellaneous Chapter' (*Kṣudrakavastu*) of the *Cāturvargika-vinaya* it states: 'Mahāprajāpatī the bhikṣuṇī had kindness toward the Buddha. When the Buddha was young he lost his mother, and she took him in and raised him; therefore she could be permitted ordination.' 'Second, Kāśyapa further said: "When the Buddha was about to enter nirvāṇa, near the city of Kuśinagara, his back ached. Spreading the uttarāsaṅga folded fourfold to lie down, he said: 'I need water.' You did not supply it." Ānanda replied: "At that time five hundred carts had crossed the stream and cut through it, making the water muddy; because of that I did not fetch it." Kāśyapa further said: "Even if the water was muddy, the Buddha possessed supernormal power and could make the muddy water of a great ocean clear again. Why did you not fetch it? This is your offense. You should make repentance for a duṣkṛta."' The *Cāturvargika-vinaya* states: 'Devas were also able to make the water clear.' 'Third, Kāśyapa further said: "The Buddha asked you, saying: 'If there is someone capable of cultivating the four bases of supernormal power, he may remain in life for an eon or a little less than an eon; I am indeed fond of cultivating them.' Yet you did not reply. Three times he asked, yet you remained silent. Because of you, the Buddha entered nirvāṇa early; you should make repentance for a duṣkṛta." Ānanda replied: "Because I was blinded by Māra, it happened thus; it was not out of an evil mind." Fourth, Kāśyapa further said: "When you folded the Buddha's robe, why did you tread upon the saṃghāṭī with your feet? You should make repentance for a duṣkṛta." Ānanda replied: "At that time a great wind arose, and there was no one to help me; it blew down and fell under my feet. It was not out of disrespect that I trod upon the Buddha's robe."' The *Cāturvargika-vinaya* states: 'When sewing the Buddha's robe, he trod upon the Buddha's robe.' 'Fifth, Kāśyapa further said: "Why did you show the Buddha's concealed privities to women after the parinirvāṇa? This is shameful for the Buddha. You should make repentance for a duṣkṛta." Ānanda replied: "At that time I thought: if women see the Buddha's concealed privities, they will feel shame at the ugliness of the female form, desire to obtain a male body to cultivate the Buddha's bodily marks, and plant various roots of goodness. Therefore I showed it to them. It was not that I disregarded shame and deliberately broke the precepts."' In the *Cāturvargika-vinaya* this one is not present; instead, there is failing to ask about the minor and subtle precepts as one, the Buddha sending him to be an attendant and Ānanda refusing as one, and women defiling the Buddha's feet as one, thus making eight in total. In the *Account of the Compilation of the Piṭaka*, only four are mentioned: ordaining women, treading on the robe, being asked for water and not providing it, and failing to ask about the precepts. The *Upadeśa* states: 'Mahākāśyapa said: "You should repent these six offenses of yours." Ānanda said "yes" and knelt long in repentance.' Although it says there are six, the text enumerates only five; the text thus appears to have an omission.