佛祖統紀 4.41

4.41

四月十五日。大迦葉如是思惟。應當結集三藏令法久住。即住須彌山頂撾銅犍稚（音䖍地。聲論翻為鍾。五分律隨有瓦木銅鐵鳴者。皆名犍地。諸律多作犍槌）說偈曰。佛諸弟子。若念於佛。當報佛恩。莫入涅槃。諸弟子得神力者。皆來集會。迦葉選得千人。皆阿羅漢。唯除阿難。闍王日給千人飯食。中夏安居。三月初十五日說戒時。迦葉入定以天眼觀。阿難一人煩惱未盡。手牽令出。阿難慚泣白言。佛法阿羅漢者不得供給左右使令。以是留殘結不斷耳。大迦葉復言。汝更有罪。汝勸佛度女人出家。使正法減五百年。阿難言。三世諸佛皆有四部。迦葉復言。佛欲涅槃背痛臥言須水。汝不供給。阿難言。是時五百乘車。截流而度水濁不取。迦葉復言。佛問汝。若有人四神足好修。可住壽一劫若減一劫汝應答云佛應住壽一劫若減一劫。佛三問不答。故令世尊早入涅槃。阿難言。魔蔽我心是故不答。迦葉復言。汝與佛𧜼僧伽梨衣（褺徒頰及重衣。即是重疊之義）以足踏上。阿難言。我捉衣時。大風吹墮脚下。非不恭敬。迦葉復言。佛陰藏相。般涅槃後。以示女人。是何可恥。阿難言。我思女人見佛陰藏相。心羞恥女形欲得男身。修行種種佛之德根。非為破戒。迦葉令作六種突吉羅罪僧中悔過（突吉羅。此云惡作。又云應當學）迦葉復言。斷汝漏盡然後來入。阿難思惟諸法求盡殘漏。定力少故不即得道。後夜欲過疲極偃息。仰臥就枕霍然得悟。入金剛定破一切煩惱得六通。後夜到僧堂敲門。迦葉語云。汝從門鑰孔中入來。阿難即以神力從孔中入。禮拜懺悔。迦葉乃云。汝莫嫌恨。還汝本座。阿難禮僧已升師子床（智度論）迦葉告言。佛所說法一言一字勿使有闕。時阿難最初出經。第一胎化藏。第二中陰藏。第三摩訶衍方等藏。第四戒律藏。第五十住菩薩藏。第六雜藏。第七金剛藏。第八佛藏。是為經法具足時。阿難發聲。唱言。我聞如是一時佛住所居處。迦葉大眾。皆悉墮淚。咄嗟老死如幻如化。昨日見佛今日已稱我聞（處胎經）。

On the fifteenth day of the fourth month, Mahākāśyapa reflected thus: 'We should compile the Tripiṭaka so that the Dharma may long abide.' Thereupon, standing upon the summit of Mount Sumeru, he struck a bronze gaṇḍī (pronounced qiándì; the treatises on sound translate it as 'bell'; according to the Five-Part Vinaya, whatever sounds are made by earthenware, wood, bronze, or iron are all called gaṇḍī; various vinayas often write it as gaṇḍī-hammer) and uttered a gāthā, saying: / 'All disciples of the Buddha, / If you remember the Buddha, / You should repay the Buddha's kindness; / Do not enter nirvāṇa!' / All disciples endowed with supernormal powers assembled together. Kāśyapa selected one thousand people, all arhats, excluding only Ānanda. King Ajātaśatru provided daily food and drink for the one thousand people. During the summer retreat, when reciting the precepts on the fifteenth day of the third month, Kāśyapa entered samādhi and observed with the divine eye: Ānanda alone had not yet exhausted his defilements. Taking him by the hand, he led him out. Ashamed and weeping, Ānanda said: 'In the Buddha's Dharma, an arhat is not permitted to attend upon and serve [the Buddha]; it was for this reason alone that I retained residual fetters without severing them.' Mahākāśyapa said further: 'You have yet other offenses. You urged the Buddha to ordain women to go forth from the household, causing the True Dharma to decrease by five hundred years.' Ānanda said: 'All the Buddhas of the three times have the fourfold assembly.' Kāśyapa said further: 'When the Buddha was about to enter nirvāṇa, he had back pain and lay down saying he needed water, yet you did not provide it.' Ānanda said: 'At that time, five hundred carts had crossed the stream, and the water was turbid, so I did not take it.' Kāśyapa said further: 'The Buddha asked you: "If someone well cultivates the four bases of supernormal power, he could abide for an eon or less than an eon." You should have answered: "The Buddha should abide for an eon or less than an eon." The Buddha asked thrice and you did not answer, thereby causing the World-Honoured One to enter nirvāṇa early.' Ānanda said: 'Māra obscured my mind; that is why I did not answer.' Kāśyapa said further: 'When you folded the saṅghāṭī robe for the Buddha (褺, pronounced tújié, refers to a layered garment, meaning to fold in layers), you stepped on it with your feet.' Ānanda said: 'When I held the robe, a great wind blew it down under my feet; it was not out of disrespect.' Kāśyapa said further: 'Why was it not shameful that after parinirvāṇa, the Buddha's concealed privities were shown to women?' Ānanda said: 'I thought that when women saw the Buddha's concealed privities, they would feel ashamed of their female form and desire to attain a male body, cultivating all manner of the Buddha's roots of virtue; it was not done to break the precepts.' Kāśyapa ordered him to make confession of the six duṣkṛta offenses within the Saṅgha (duṣkṛta is translated here as "bad action", and also as "that which ought to be trained in"). Kāśyapa said further: 'Sever your defilements until they are completely exhausted, and only then may you enter.' Ānanda reflected on all phenomena, seeking to exhaust his remaining defilements; because his power of samādhi was slight, he did not immediately attain the Way. As the latter part of the night was drawing to a close, extremely fatigued, he rested; lying on his back upon the pillow, he suddenly attained awakening, entered the diamond-like samādhi, destroyed all defilements, and attained the six supernormal powers. In the latter part of the night, he went to the Saṅgha hall and knocked on the door. Kāśyapa said: 'Enter through the keyhole of the door.' Ānanda thereupon used his supernormal power to enter through the hole, and bowed down in repentance. Kāśyapa then said: 'Harbour no resentment; return to your original seat.' Having bowed to the Saṅgha, Ānanda ascended the lion seat (from the *Mahāprajñāpāramitopadeśa*). Kāśyapa told him: 'Let there be not a single word or syllable missing from the Dharma preached by the Buddha.' At that time Ānanda first recited the scriptures: first, the Womb Transformation Piṭaka; second, the Intermediate State Piṭaka; third, the Mahāyāna Vaipulya Piṭaka; fourth, the Precepts and Vinaya Piṭaka; fifth, the Ten Stages Bodhisattva Piṭaka; sixth, the Miscellaneous Piṭaka; seventh, the Diamond Piṭaka; eighth, the Buddha Piṭaka. This was the completion of the Dharma of the scriptures. Ānanda raised his voice and chanted: 'Thus have I heard: At one time, the Buddha was dwelling at...' Kāśyapa and the great assembly all shed tears: 'Alas! Old age and death are like illusions and transformations! Yesterday we saw the Buddha, and today it is already proclaimed: "Thus have I heard"' (*Garbhāvakrānti Sūtra*).