大乘法苑義林章 2.5

2.5

《四分律》云「阿難答言：『然我不識是罪。信上座語故懺悔。』懺悔訖牽出，語阿難言：『汝得漏盡然後入來。』迦葉語竟便自閉門。大眾論議結集毘尼，阿那律言：『舍利弗弟子憍梵波提，能知毘尼。今在天上尸利沙樹園中住，遣使請來。』迦葉遣使喚憍梵波提云：『閻浮提僧有大法事，今速來喚，汝可疾來。』使者即禮僧足，禮僧既訖，如鳥飛空到尸利沙園，依言請問。彼問使言：『將無鬪諍來喚我耶？無有破僧者不？』使答言：『無。』『佛日滅耶？』使答言：『爾。佛已滅度。』彼言：『佛滅一何疾哉。我和上舍利弗今在何處？』使答：『和上亦已涅槃。』大目乾連為問亦爾，答言已滅。彼言：『佛法欲散，大人過去，眾生可怜。阿難、羅睺今在何處？』使答言：『阿難見佛涅槃，憂愁啼哭不能自喻。其羅睺羅得阿羅漢，但觀無常。』彼言：『我失離欲大師，和上亦滅，住亦何益？』即起神變便入涅槃。身化出水，四道流下至迦葉所，水中有聲而說偈言：『憍梵鉢提稽首禮，妙智第一大德僧。聞佛滅度我隨去，如大象去象子隨。』爾時使者持彼衣鉢而還於僧。」《集藏傳》云「時阿那律白迦葉言：『憍梵比丘在忉利天，羅漢無漏，今不來會。』迦葉命召而不肯來。『世尊涅槃，世間空。何所求？』」《智度論》云「是時阿難希求漏盡，慇懃疲極，息臥就枕，廓然得道，如日破闇，三明六通無不皆具。夜到僧堂繞門而喚。迦葉令從戶鑰而入，禮拜僧眾。」《集藏傳》云「阿難爾時坐一樹下，滅結漏盡。無數諸天圍繞阿難，來詣大會如師子無畏。迦葉遙見八萬餘眾叉手立迎，迦葉舉手『善來阿難。』便坐高座，修理眾僧。迦葉舉聲大命眾生：『欲度世者皆來詣此。如佛所說種種諸法除眾生苦，阿難當說，十方當聞。』天龍鬼神、四部弟子、四果聖人、諸王兵眾，聞聲皆至。大眾次坐，方十二由延。阿難在中如月滿明，帝釋在右、梵天在左，侍於阿難如佛在時。時釋天帝說偈讚歎，一切天子皆悉欣悅，如轉法輪圍遶佛時。阿難無畏，容像魏魏如日光明。既初結盡，儀似山頂，項有圓光照於大會，眾覩咸歎。魔聞名聲，并將妻子及臣兵眾亦來到此。波旬心念：『一佛滅度更有三出，阿難結出、迦葉頂光、那律徹視觀於大千。瞿曇涅槃，謂言得脫，此三所德其處甚大。然法已衰無怨仇對，當設方宜滅此殘法，四部弟子及諸國王。』魔便出教勅師子將，速令四兵盡滅此法。即起化兵四種將主，圍遶大會出可畏聲，收捕道人、清信男女，誅殺諸王、壞裂道場。眾會驚愕，四輩心念：『此何從出？』諸王聞聲皆懷驚疑，各自嚴仗。阿難思惟誰來相嬈，觀此兵眾乃知魔為。阿難便咲勅王頓駕：『此亂兵者我自降之。』爾時阿難以智慧力，摩訶迦葉以精進力，申手執魔，三屍繫咽，第一人屍、第二狗屍、第三蛇屍。膖脹難近，魔便首伏，請迦葉見放：『羅漢應當困於人耶。迦葉！我前極攪撓佛世尊，未曾見困如今。』迦葉答曰：『佛哀愍故終不加害。我等集法欲令久興，汝何為來攬擾我眾？』魔即叉手啟阿難曰：『且但放我，不復嬈人。』阿難、迦葉俱誓彼言：『若復亂眾，屍還挂頸。』三屍化去，波旬得免，別立一面，諸天稱勝善。迦葉勅眾皆當靜聽，諸王普起叉手侍之。阿難長歎師子振欠，四顧眾生，說聞如是及一時已，地為振動，一億天人盡得法眼。結集諸經以為一藏，律為二藏，大法為三藏。錄諸異法，合集眾雜，復為一藏，名為雜藏。聞是法已，天神及人三千比丘皆得漏盡，不還八千，一來十千，無數天人得見道跡。集法已竟，天人各還，四輩弟子皆歸本所。」驗此集四藏，即大眾部義，四藏俱是阿難結集。《智度論》云「屍繫咽，乃至已後鄔波毱多。」《智度論》云「迦葉以手摩阿難頂，令集法藏。阿難合掌向佛涅槃方，而說偈曰：『佛初說法時，爾時我不見，如是展轉聞。佛在波羅奈，為五比丘眾，轉四諦法輪。』」《轉法輪經》亦有此偈。「是千阿羅漢聞是語已，上昇虛空七多羅樹：『無常力大，如我眼見佛自說法，今者乃言我聞如是。』無滅迦葉聖者皆亦說偈，說無常力大。阿難如是集四阿含，謂《增一》、《中》、《長》、《雜相應》名修妬路。令優婆離集毘尼藏，云：『如是我聞。一時佛在毘舍離等』，乃至廣說。復令阿難集阿毘曇藏，云：『如是我聞。一時佛在舍衛城，佛告諸比丘：「有五怖畏、五罪、五怨，不除不滅。是因緣故，於此生中受無量苦，後墮惡道。」』乃至廣說。結集法竟，諸天龍神等種種供養，雨天花香，以一切物而為供養。說此偈言：『怜愍世間故，結集三法竟。十力一切智，說智無明燈。』」又云「彌勒、文殊將阿難於鐵圍山間，集大乘三藏為菩薩藏。」《西域記》云「夏安居初十五日，大迦葉波說偈言曰：『善哉諦聽。阿難聞持，如來稱讚集素呾纜藏。我迦葉波集阿毘達磨藏，優波離持律明究，眾所知識，集毘奈耶藏。雨三月盡，集三藏訖。』大乘三藏西域相傳，亦於此山同處結集，即是阿難、妙吉祥等諸大菩薩集大乘三藏。」《部執疏》云「迦葉令阿難頌五阿含，集為經藏。令富婁那誦阿毘曇，名對法藏。令優波離誦毘奈耶，名為律藏。此時乃有無量比丘來欲聽法，迦葉不許，令住界外，各自如法誦出三藏。有阿羅漢，念佛法恩念眾生苦，自恒垂淚，故名婆師婆。為大眾主，教授諸人：一由羯磨訖，不聽後來入眾，恐破羯磨得偷蘭遮罪。二由不令眾雜，唯五百人共大迦葉能相領解，餘則不爾，故不聽入眾。雖有二處各自結集，情見未分猶同理解。夏時既畢，法事又同。阿闍世王營辦衣鉢以儭聖眾，界外之眾其數既多，故時皆號為多眾也。界內之眾迦葉上首，世尊自說迦葉為上座，佛滅之後為弟子依故，時皆號為上座也。其年十二月未生怨死，摩訶迦葉入狼跡山，大眾便散。」依《西域記》，入雞足山，非狼跡也。《四分律》說「於王舍城結集三藏，不別說處。初但有五百大阿羅漢，阿難集二藏，優波離集毘奈耶藏。富樓那後與五百大阿羅漢來至，請迦葉重結集，還是阿難集於二藏。」五百初集，雖同真諦師說；後成一千，同《西域記》及《智度論》。其《集藏傳》云「大眾部義既用界外之眾，所以不分二處結集。」《四分律》法藏部義，真諦師說薩婆多部義，《西域記》中大乘正說，不知《智度論》何部所說？集處既別，人復不同，異部說殊不可和會，諸有學者如理應知。總是第一結集緣起。

The Dharmaguptaka Vinaya (Sifen lü) states: "Ānanda answered: 'Indeed, I did not recognize these as offenses. It is because I trust the words of the elders that I now confess.' Having completed his confession, he was led outside, and they said to Ānanda: 'Only after you have attained the exhaustion of outflows may you enter.' When Kāśyapa finished speaking, he closed the door himself. The great assembly deliberated on reciting the vinaya, and Aniruddha said: 'Gavāṃpati, a disciple of Śāriputra, understands the vinaya. He is now dwelling in heaven in the park of the Śirīṣa trees; let us send a messenger to invite him to come.' Kāśyapa dispatched a messenger to summon Gavāṃpati, saying: 'The Saṃgha in Jambudvīpa has a great Dharma affair and now quickly summons you; you should come in haste.' The messenger then bowed at the feet of the Saṃgha. Having bowed to the Saṃgha, he flew through the sky like a bird and reached the Śirīṣa Park, delivering the inquiry according to his instructions. Gavāṃpati asked the messenger: 'Is it not because of a dispute that you have come to call me? Has there been any schism in the Saṃgha?' The messenger replied, 'No.' 'Has the sun of the Buddha set?' The messenger replied, 'Yes, the Buddha has already passed into parinirvāṇa.' Gavāṃpati said, 'How swiftly the Buddha has passed into parinirvāṇa! Where is my preceptor, Śāriputra, now?' The messenger replied, 'The preceptor has also entered nirvāṇa.' He asked the same regarding Mahāmaudgalyāyana, and the messenger answered that he too had passed away. Gavāṃpati said: 'The Buddha's Dharma is about to disperse; the great beings have passed away; sentient beings are pitiable! Where are Ānanda and Rāhula now?' The messenger replied: 'Ānanda witnessed the Buddha's nirvāṇa and weeps in grief, unable to console himself. As for Rāhula, he has attained arhatship and merely contemplates impermanence.' Gavāṃpati said: 'I have lost the great master free of desire, and my preceptor has also passed away; what benefit is there in remaining?' He immediately displayed supernormal transformations and entered nirvāṇa. From his body water poured forth, flowing down in four streams to where Kāśyapa was. From within the water came a voice reciting a gāthā: 'Gavāṃpati bows his head / To the elder Saṃgha of foremost wondrous wisdom. / Hearing of the Buddha's passing into parinirvāṇa, I follow him away, / Just as when a great elephant departs, the young elephant follows.' At that time, the messenger took his robes and bowl and returned to the Saṃgha." The Account of the Rehearsal of the Canon (Jiezang zhuan) states: "At that time Aniruddha addressed Kāśyapa, saying: 'The bhikṣu Gavāṃpati is in the Trāyastriṃśa heaven, an arhat with outflows exhausted, but he has not come to assemble now.' Kāśyapa summoned him, but he refused to come: 'The World-Honoured One has entered nirvāṇa, and the world is empty. What is there to seek?'" The Mahāprajñāpāramitā-śāstra states: "At that time, Ānanda sought the exhaustion of outflows with fervent striving until he was exhausted. Laying down to rest on his pillow, he suddenly attained the Way, like the sun dispelling darkness, fully endowed with the three knowledges and the six supernormal powers. In the night he went to the Saṃgha hall and circled the door, calling out. Kāśyapa bade him enter through the keyhole and pay homage to the assembly of monks." The Account of the Rehearsal of the Canon states: "Ānanda then sat beneath a tree, extinguishing the fetters and exhausting his outflows. Countless devas surrounded Ānanda as he went to the great assembly, fearless as a lion. Kāśyapa saw him from afar, and more than eighty thousand in the assembly stood with joined palms to welcome him. Kāśyapa raised his hand, saying, 'Welcome, Ānanda.' Ānanda then sat on a high seat and put the assembly of monks in order. Kāśyapa raised his voice and called out loudly to sentient beings: 'Whoever wishes to cross over the world, let them all come here! The various Dharmas taught by the Buddha to remove the suffering of sentient beings shall be expounded by Ānanda and heard in the ten directions!' Devas, nāgas, ghosts, spirits, the fourfold assembly of disciples, the noble ones of the four fruits, and kings with their armies all arrived upon hearing the voice. The great assembly sat in order, covering twelve yojanas square. Ānanda was in their midst like the brilliant full moon, with Śakra on his right and Brahmā on his left, attending upon Ānanda just as when the Buddha was alive. Then Śakra, lord of the devas, recited a gāthā in praise, and all the devaputras were delighted, just as when they had surrounded the Buddha at the turning of the wheel of the Dharma. Ānanda was fearless, his appearance majestic like the brilliance of the sun. Because he had newly exhausted his fetters, his deportment was like a mountain peak, and the nape of his neck had a halo of light shining upon the great assembly, so that all who beheld him sighed in admiration. Māra, hearing of his fame, took his wife, children, ministers, and soldiers and also came to that place. Pāpīyas thought to himself: 'One Buddha has passed into parinirvāṇa, yet three more have emerged: Ānanda has brought forth the rehearsal, Kāśyapa has light upon his crown, and Aniruddha has penetrating vision observing the great trichiliocosm. When Gautama entered nirvāṇa, I thought I was emancipated, but the virtue of these three occupies a truly vast place. Yet the Dharma has already declined, and there are no rivals left; I must devise an expedient to destroy this remnant Dharma, the fourfold disciples, and the kings.' Māra then issued an order commanding his lion-generals to quickly lead the fourfold army to destroy this Dharma completely. He then conjured up a phantom army with four kinds of commanding generals, surrounding the great assembly and letting forth terrifying roars, seizing practitioners and laymen and laywomen, slaying kings, and smashing the place of practice. The assembled multitude was alarmed, and the four groups of disciples thought: 'Where does this come from?' The kings, hearing the noise, were all startled and doubtful, and each prepared their weapons. Ānanda contemplated who had come to harass them, and observing the army, he recognized it was Māra's doing. Ānanda then smiled and commanded the kings to halt their carriages: 'I myself will subdue these riotous troops.' At that time, Ānanda with the power of wisdom and Mahākāśyapa with the power of vigor stretched forth their hands and seized Māra, tying three corpses to his neck: the first a human corpse, the second a dog corpse, and the third a snake corpse. Bloated and foul, they were unbearable to be near. Māra then bowed down in submission and pleaded with Kāśyapa to release him: 'Should an arhat distress others? Kāśyapa! Previously, I harassed the Buddha, the World-Honoured One, to the utmost, yet was never distressed like this.' Kāśyapa answered: 'Out of compassion, the Buddha never harmed you. We are gathering the Dharma wishing to cause it to flourish long; why have you come to harass our assembly?' Māra then joined his palms and petitioned Ānanda: 'Just release me, and I will never harass people again.' Ānanda and Kāśyapa together swore an oath with him: 'If you harass the assembly again, the corpses will hang around your neck once more.' The three corpses vanished, Pāpīyas was spared, and he stood aside, while the devas praised it as supreme and wonderful. Kāśyapa commanded the assembly to listen quietly, and all the kings rose with joined palms to attend him. Ānanda gave a long sigh and a lion's roar, looked in all four directions at sentient beings, and having spoken 'Thus have I heard' and 'At one time', the earth shook, and one hundred million devas and humans all attained the Dharma-eye. They rehearsed the sūtras to form the first piṭaka, the vinaya as the second piṭaka, and the great Dharma (abhidharma) as the third piṭaka. Recording various distinct teachings and collecting miscellaneous matters, they further formed another piṭaka, named the Miscellaneous Canon (Kṣudraka-piṭaka). Having heard this Dharma, among the devas, spirits, and humans, three thousand bhikṣus attained the exhaustion of outflows, eight thousand became non-returners, ten thousand became once-returners, and countless devas and humans attained the path of seeing. When the rehearsal of the Dharma was completed, the devas and humans each returned, and the fourfold disciples all went back to their original places." Examining this rehearsal of the four piṭakas, this is the doctrine of the Mahāsāṃghika school, in which all four piṭakas were rehearsed by Ānanda. The Mahāprajñāpāramitā-śāstra states: "Corpses were tied around the neck, and so on, until later under Upagupta." The Mahāprajñāpāramitā-śāstra states: "Kāśyapa stroked Ānanda's crown with his hand, bidding him rehearse the Dharma-piṭaka. Ānanda joined his palms toward the direction of the Buddha's parinirvāṇa and recited a gāthā, saying: 'When the Buddha first preached the Dharma, / At that time I did not see it, / But heard it transmitted thus: / The Buddha, in Vārāṇasī, / For the assembly of five bhikṣus, / Turned the dharmacakra of the four truths.'" The Dharmacakrapravartana-sūtra also contains this gāthā. "Hearing these words, the one thousand arhats leaped into the air to the height of seven tāla trees, [saying]: 'Great is the power of impermanence! Just as with my own eyes I saw the Buddha himself preach the Dharma, today he merely says, "Thus have I heard."' The noble Aniruddha and Kāśyapa also recited gāthās speaking of the great power of impermanence. Ānanda thus rehearsed the four āgamas—namely the Ekottarika, Madhyama, Dīrgha, and Saṃyukta—calling them sūtras. He bade Upāli rehearse the Vinaya-piṭaka, saying: 'Thus have I heard: At one time the Buddha was in Vaiśālī…' and so forth extensively. He further bade Ānanda rehearse the Abhidharma-piṭaka, saying: 'Thus have I heard: At one time the Buddha was in Śrāvastī, and the Buddha addressed the bhikṣus: "There are five terrors, five sins, and five enmities that are not abandoned or extinguished. Due to these causes and conditions, one suffers immeasurable pain in this life and later falls into evil destinies…"' and so forth extensively. When the rehearsal of the Dharma was completed, the various devas, nāgas, and spirits made various offerings, raining down heavenly flowers and fragrances, making offerings of all manner of things. They recited this gāthā: 'Out of compassion for the world, / The rehearsal of the three Dharmas is completed. / The Ten-Powered One of omniscience / Expounded the lamp of wisdom that dispels ignorance.'" It also says: "Maitreya and Mañjuśrī took Ānanda to the Iron Ring Mountains (Cakravāḍa) to rehearse the Mahāyāna Tripiṭaka as the Bodhisattva-piṭaka." The Record of the Western Regions (Xiyu ji) states: "On the fifteenth day of the beginning of the summer retreat, Mahākāśyapa recited a gāthā saying: 'Well done, listen attentively! Ānanda has retained what he heard; praised by the Tathāgata, he shall compile the Sūtra-piṭaka. I, Kāśyapa, shall compile the Abhidharma-piṭaka. Upāli is thoroughly versed in the vinaya, recognized by the assembly; he shall compile the Vinaya-piṭaka.' When the three months of the rains were ended, the rehearsal of the Tripiṭaka was finished." According to traditions transmitted in the Western Regions, the Mahāyāna Tripiṭaka was also rehearsed in this same mountain together, that is, Ānanda, Mañjuśrī, and other great bodhisattvas rehearsed the Mahāyāna Tripiṭaka. Paramārtha's Commentary on the Sectarian Tenets (Buzhi shu) states: "Kāśyapa bade Ānanda recite the five āgamas, compiling them as the Sūtra-piṭaka. He bade Pūrṇa recite the abhidharma, named the Abhidharma-piṭaka. He bade Upāli recite the vinaya, named the Vinaya-piṭaka. At that time, immeasurable bhikṣus came wishing to hear the Dharma, but Kāśyapa did not permit it, commanding them to stay outside the boundary and each recite the Tripiṭaka according to the Dharma. There was an arhat who, mindful of the grace of the Buddha's Dharma and mindful of the suffering of sentient beings, constantly shed tears, and was therefore named Bāṣpa. He served as the leader of the great assembly, teaching all the people: First, because the karmavācanā had been completed, later arrivals were not permitted to enter the assembly, lest they disrupt the karmavācanā and incur a sthūlātyaya offense. Second, so as not to cause the assembly to be mixed; only the five hundred people together with Mahākāśyapa could mutually comprehend, while the others could not, hence they were not permitted to enter the assembly. Although there were two places each conducting a rehearsal, their views and doctrines had not yet diverged, and they still shared the same understanding of principle. When the summer was concluded, their Dharma affairs were likewise identical. King Ajātaśatru prepared robes and bowls to present to the noble assembly. Because the assembly outside the boundary was great in number, they were at that time called the Majority (Mahāsāṃghika). The assembly within the boundary had Kāśyapa as its leader; since the World-Honoured One had himself proclaimed Kāśyapa to be an elder (sthavira), and after the Buddha's passing he was the refuge for the disciples, they were at that time called the Elders (Sthavira). In the twelfth month of that year, Ajātaśatru died, Mahākāśyapa entered Gurupādaka Mountain, and the great assembly then dispersed." According to the Record of the Western Regions, he entered Kukkuṭapāda Mountain, not Gurupādaka. The Dharmaguptaka Vinaya says: "They rehearsed the Tripiṭaka in Rājagṛha, without specifying the place. Initially there were only five hundred great arhats; Ānanda rehearsed two piṭakas, and Upāli rehearsed the Vinaya-piṭaka. Later, Pūrṇa arrived with five hundred great arhats and requested Kāśyapa to repeat the rehearsal, and it was still Ānanda who rehearsed the two piṭakas." The initial assembly of five hundred is the same as the account of Master Paramārtha; its later becoming one thousand is the same as the Record of the Western Regions and the Mahāprajñāpāramitā-śāstra. The Account of the Rehearsal of the Canon states: "Because the Mahāsāṃghika doctrine utilizes the assembly outside the boundary, it does not divide the rehearsal into two places." The Dharmaguptaka Vinaya represents the doctrine of the Dharmaguptaka school, Master Paramārtha's account represents the doctrine of the Sarvāstivāda school, and the Record of the Western Regions presents the orthodox Mahāyāna teaching; it is unknown to which school the Mahāprajñāpāramitā-śāstra's account belongs. Since the places of assembly were distinct and the people involved were also different, the disparate traditions of the different schools cannot be reconciled; all scholars should understand this in accord with reason. This entirely constitutes the first [section], on the causes and conditions of the rehearsal.