佛祖統紀 2

English (machine translation) 2

Language: English

2.1

Composed by Śramaṇa Zhipan of Donghu in Siming, Song dynasty, Jingding era.

2.2

Basic Annals of the Founder of the Teaching, the Buddha Śākyamuni, Part 1, Section 2

The Preface states: The Dharma Master of Siming said: In the past, at the time of Mahābhijñājñānābhibhū, the Tathāgata repeatedly preached the Lotus Sūtra, establishing the cause of the One Vehicle for boundless sentient beings. Because they subsequently regressed from the Great and took pleasure in the five dusts, the Tathāgata, out of great compassion and fearing their falling into suffering, thereupon used the Hīnayāna further to rescue and extricate them, or used the three vehicles of the Mahāyāna to guide them. In this way, with various maturities in both Great and Small, they are able in this lifetime to awaken and enter the Buddha Vehicle. Therefore, for this one matter, the Tathāgata appeared in the world. However, their capacities were activated with slight variations; hence, throughout his lifetime, he divided his teaching into five periods. For those whose capacities were able to enter directly into the real (and for those whose capacities could only enter into the real circuitously; although these two classes differed, they matured at the same time), he displayed the majestic Huayan and suddenly expounded the Distinct and Perfect teachings to address both kinds of capacity. These capacities saw the superior forms from the very start. If there were those among them who had previously practiced the Small deeply, although in this lifetime they would enter the One Buddha Vehicle, they were first matured in the Small; therefore, for these capacities he manifested an inferior body, initially preaching the three baskets, conditioning and maturing them through various flavors, until arriving at the Lotus Sūtra to finally open the Buddha's wisdom. These capacities saw only the inferior body from the start. Therefore, the Tiantai master said: 'To small capacities he manifests the Three-Basket Buddha body to preach the Dharma; to great capacities he should preach the Dharma with the Rocana Buddha body.' Thus, upon descending his spirit into the mother's womb, he immediately displayed both aspects. Yet, after the sudden Huayan, only then did he dispense the gradual conversion; just as with the impoverished son, who could not be reached by rushing after him, but would come only when addressed gently. The principle of 'first sudden, then gradual' is already established. Why, then, does it now say that upon descending his spirit into the mother's womb he immediately displayed both aspects? One must understand that when various texts discuss 'first sudden, then gradual', these are words concerning the expedient arrangements of the teaching situation. Now, what is spoken here—that both Great and Small are simultaneously responded to, ultimately converging in the One Vehicle—only this completely exhausts the matter of discerning the capacities from beginning to end. As in the 'Expedient Means' chapter, when he considered that there were no great capacities and thought of ceasing the teaching, only when all Buddhas exhorted him did he dispense the Hīnayāna. The next passage, however, says: 'For immeasurable kalpas I have praised the nirvāṇa Dharma: "Birth and death are forever ended." I have always preached this.' Therefore, only after considering the capacities did he dispense the Small. Such statements are all pedagogical frameworks; one must not rely on them to object to the present text's anticipation of the manifold capacities, examining the origins to attain the conclusions, and its intent to deliver beings. (Both from the Biexing ji.) Observing now what the two holy masters have discussed, we know that the Tathāgata's advent consists of only one set of eight aspects. Viewed from great capacities, it is unvarying from beginning to end, nothing other than the Huayan. Viewed from small capacities, he wandered and converted at the Deer Park, with the successive sequence of various teachings. Whether he is called Rocana or called Śākya, they are one body with two names, owing merely to differences in capacity. Thus, the two beginnings of Great and Small, the two expositions of sudden and gradual, the dispensation of teachings across the five periods, and the convergence into the One Vehicle—all of these are the Tathāgata's skillful expedients following along with the suitability of capacities, the path that causes them to enter the Buddha's wisdom. Therefore, we can now set it forth.

2.5

When the Bodhisattva was about to descend his spirit from the Tuṣita Heaven, there were bodhisattvas as numerous as the dust motes of ten buddha-lands who shared the same vows and practices with the Bodhisattva, up to being entirely equal in Samantabhadra's supernatural powers, practices, and vows. Moreover, by supernatural power, they universally manifested in the Tuṣita Palace; in each and every palace, they fully manifested the images of taking birth within Jambudvīpa in all worlds of the ten directions. (Avataṃsaka Sūtra. Note: The aspect of descending from Tuṣita as seen by great capacities.)

2.6

Conception in the Mother's Womb

2.7

The Preface states: When the Tathāgata descended his spirit into the mother's womb, he displayed a dual response: great capacities saw him riding in a sandalwood pavilion, while small capacities saw him riding a six-tusked white elephant. Great and Small reside in the capacities, while regarding the Tathāgata's fundamental response, there was never any movement. This is the aspect of conception in the womb.

2.8

The Bodhisattva, having passed away from there, was born in the human world into the household of King Śuddhodana; riding in a sandalwood pavilion, he dwelt in Lady Māyā's womb. (Avataṃsaka Sūtra.) Descending from Tuṣita, his retinue of the Dharma-body was like dark clouds veiling the moon, descending together into the mother's womb. The womb was like empty space, constantly proclaiming the marvelous Dharma. (Miaoxuan. Note: The aspect of conception as seen by great capacities.)

2.9

Abiding in the Palace of the Womb

2.10

The Preface states: The Huayan states that the Tathāgata, while abiding in the womb, manifested a great palace, displaying his dwelling in Tuṣita up to his parinirvāṇa; or he was seen in Tuṣita, up to being seen entering nirvāṇa. This means that within the single aspect of abiding in the womb, all eight aspects are fully seen. This is what Jingxi referred to when saying that 'within each and every aspect, there are all eight aspects.'

2.11

The Bodhisattva manifested a great palace with various adornments within the mother's womb, while causing the mother's body to be peaceful and free from distress. Having taken up residence in the mother's womb, his mind was constantly in right mindfulness, displaying his dwelling in the Tuṣita Heaven, his initial birth as a youth dwelling in the royal palace, his renunciation, tapas, attainment of the Way, turning the wheel of the Dharma, and parinirvāṇa. Some saw the Buddha preaching the Dharma in various ways; some saw him in the Tuṣita Heaven; some saw him coming to dwell in the mother's womb; some saw his initial birth; some saw his renunciation; some saw his attainment of the Way; some saw his turning the wheel of the Dharma; some saw his entering nirvāṇa. (Avataṃsaka Sūtra. Jingxi says: Because they all say 'some', within each and every aspect there are all eight aspects. Note: The aspect of abiding in the womb as seen by great capacities.)

2.12

Manifesting Birth

2.13

The Preface states: Conception and birth are both the means to manifest identity with human norms. As for issuing forth from the right flank and walking seven steps in all directions, causing what was seen by the two capacities of Great and Small to be distinct—this is the aspect of manifesting birth.

2.14

The Lady grasped the branch of a tree in the Golden Garden and gave birth to the Bodhisattva. The hosts of deva kings each held fragrant water and bathed him together. (Avataṃsaka Sūtra.) At the time of his initial birth, he walked seven steps in each of the ten directions. (Nirvāṇa Sūtra. Note: The aspect of birth as seen by great capacities.)

2.15

Leaving the Father's House

2.16

The Preface states: The Huayan states: The Bodhisattva in his final body, wishing to make sentient beings attached to home abandon household norms, manifested being at ease and not subject to others, and praised the supreme merit of renunciation. The meaning of manifesting renunciation lies precisely in this.

2.17

He was also seen leaving home, going to the bodhimaṇḍa, attaining complete and perfect sambodhi, and sitting on the lion throne. (Avataṃsaka Sūtra. Note: The aspect of renunciation as seen by great capacities.)

2.18

Attaining the Buddha Path

2.19

The Preface states: When the Huayan says 'first attained at the bodhimaṇḍa', it is speaking tentatively in terms of the Great Beginning. Since this is not the real attainment of the fundamental gate, what is here is precisely a trace within traces.

2.20

The Bodhisattva first attained sambodhi at the bodhimaṇḍa. (Avataṃsaka Sūtra.) The Bodhisattva said: 'At thirty I attained the Way, styled Śākyamuni; at the bodhimaṇḍa of extinction, I sat upon the Diamond Flower King Throne and preached the Dharma.' (Brahmajāla Sūtra. Both the Baozang jing and the Wuxiang sanmei jing say he attained the Way at thirty.) Having already attained the Way, Brahmā exhorted and requested: 'We only pray that the Tathāgata will widely open the amṛta for sentient beings and preach the unsurpassed Dharma.' (Nirvāṇa Sūtra. Note: The aspect of attaining the Way as seen by great capacities.)

2.21

Or the Bodhisattva was seen dwelling in the Tuṣita Heaven, entering the womb, issuing from the womb, attaining the Way, subduing Māra, turning the wheel of the Dharma, and entering nirvāṇa. (Huayan. The new translation of this Mahāyāna text includes subduing Māra; it is now merged into attaining the Way.)

2.22

The commentary states: In the past, based on the Treatise on Awakening of Faith, the eight phases of the Great Vehicle were listed, which preserved the dwelling in the womb and omitted the subduing of Māra. Based on the Meaning of the Fourfold Teachings, the eight phases of the Small Vehicle were listed, which preserved the subduing of Māra and omitted the dwelling in the womb. What is set forth now directly inherits both texts, taking them as the framework. From descending from Tuṣita down to attaining enlightenment and subduing Māra, the phases are all listed with the Great Vehicle first and the Small Vehicle second. Moreover, within the turning of the wheel of the Dharma, there is the meaning of the sudden and gradual of the five periods; thus the two faculties, great and small, are also contained within it. The words of the Miaozong say: 'The Buddha responds to the three lands and speaks first of the land where common and holy dwell together; as his conversion has a beginning and an end, it must manifest the eight phases. The eight phases seen by those of great faculty are inconceivable; if responding to those of small faculty, the eight kinds are all inferior.' This is what is meant.

2.23

Descending from Tuṣita

2.24

When the Bodhisattva's meritorious deeds were fully accomplished, he attained the stage of being one birth away from Buddhahood and was born in Tuṣita heaven, named Śāntimata, preaching the practice of one birth away from Buddhahood to all the heavenly lords. As the appointed time was approaching when he should descend to become a Buddha, he thereupon observed five matters: He observed all sentient beings, [seeing that] they were all those whom he had matured since first generating the mind [for bodhi], and that they were capable of receiving the sublime Dharma. He observed this great trichiliocosm, [seeing that] the country of Kapila in Jambudvīpa was the most central (here translated as 'yellow', meaning that it establishes virtue, values yellow, and occupies the center). He observed the descendants of the foremost Holy King Ikṣvāku of the Śākyas. He observed King Śuddhodana and his wife, [seeing that] they were truly upright and worthy to be his parents (Śuddhodana: also called Baijing or Jingfan; in Sanskrit, Śuddhodana. The Benxing jing states that it means 'wholly complete in wealth and virtue'; however, among the various sūtras it is not seen what the meanings of 'Baijing' and 'Jingfan' denote). He observed Queen Māyā, [seeing that] she would conceive the Crown Prince, complete ten months, and seven days after his birth, his mother's life would end. Having made these observations, he addressed all the devaputras: 'I should descend to be born in the house of King Śuddhodana, renounce the position of a wheel-turning king, leave home to study the Way, accomplish sarvākārajñatā, and turn the great wheel of the Dharma to broadly benefit gods and humans. You all at that time should also assemble together.' Hearing this, the devaputras each reflected in their minds: 'Before long, the Bodhisattva will accomplish sambodhi.' (Sūtra of Cause and Effect; phase of descending from Tuṣita as seen by those of small faculty).

2.25

Entrusting to the Mother's Womb

2.26

At that time, the Bodhisattva mounted a six-tusked white elephant and departed from Tuṣita Palace (According to the Puyao jing, it says: When the asterism Tiṣya was in conjunction, he transformed into a white elephant. The Ruiying jing says: He transformed and mounted a six-tusked white elephant, penetrating the essence of the sun. Tiṣya is the asterism Gui). He emitted a great beam of light that illuminated the ten directions everywhere, and on the eighth day of the fourth month at the time when the morning star appeared, he descended his spirit into the mother's womb (Growing bright toward dawn, it is thus called the morning star; that is, the asterism Gui). At that time, when Queen Māyā was between sleeping and waking, she saw a six-tusked white elephant soaring through the air and entering through her right flank (According to the Puyao jing, the reason it enters the right is because his actions are never perverse). Having awakened, she reported it to the king and described the auspicious sign. The king summoned a brāhmaṇa to divine it, who said: 'The child in the queen's womb now is certainly an auspicious sign of sambodhi. If he does not leave home, he will become a wheel-turning king.' Daily, the queen increasingly cultivated the six pāramitās; the gods offered food and drink, and she took no delight in the tastes of the human world. At that time, the multitude of Tuṣita heaven thought: 'The Bodhisattva has already been born in the palace of King Śuddhodana; we too should descend to be born in the human world so that we may be the first to hear the Dharma.' Thereupon, the devas descending to be born numbered up to ninety-nine koṭis. Furthermore, from the Paranirmitavaśavartin Heaven down to the Four Heavenly Kings, and up to the heavens of the form realm, they and their retinues also all descended to be born, beyond reckoning (Sūtra of Cause and Effect). There was a devaputra named Swift Messenger who went to the various hells and cried out in a loud voice: 'The Bodhisattva has descended from Tuṣita heaven and dwells in his mother's womb! You all must swiftly generate vows to seek rebirth in the human realm!' When the sentient beings of the hells heard this voice, they each looked at one another; seeing the light again, they cast off their hellish bodies and were immediately born among humans. All those in the great trichiliocosm who had planted roots of good since the past all came to this city of Kapila to take birth on all sides (Sūtra of the Buddha's Former Deeds; phase of entrusting to the womb as seen by those of small faculty).

2.27

While the Bodhisattva was in his mother's womb, walking, standing, sitting, and lying down were without hindrance. In the early morning, he preached the Dharma for the gods of the form realm; at midday, for the gods of the desire realm; in the late afternoon, for the spirits and ghosts; and during the three periods of the night, it was likewise: he matured sentient beings (Sūtra of Cause and Effect; as this sūtra already states that in walking, standing, sitting, and lying down he preached the Dharma for the gods, spirits, and ghosts during the six periods of the day, it is a text on the Small Vehicle's dwelling in the womb). Bodhisattva Prabhāpāla said to the deva Suvarṇapiṇḍa: 'The house where in the past a bodhisattva one birth away from Buddhahood entrusted his birth had to possess sixty kinds of merits and three generations of purity. Go down to Jambudvīpa and observe on my behalf' (and so forth; Prabhāpāla is indeed Śāntimata).

2.28

Zhou dynasty: The first year of King Zhao (yichou).

2.29

(The ancestor of the Zhou was Houji, named Qi, who was fond of agriculture. Emperor Yao promoted him to master of agriculture. In the time of Shun, he was enfiefed at Tai, titled Houji, with the distinct surname Ji. Four generations later, Danfu moved his residence to the Zhou Plain. His son was Jili, who under the Yin served as Count of Yongzhou; because he was in the west, he was called the Western Count. Jili's son Chang succeeded his father as the Western Count. When Zhou of Yin lost the Way, the Western Count received the mandate and claimed kingship, with the dynastic title Zhou. Chang's son Fa raised troops and destroyed Zhou, ascending the throne of the Son of Heaven, titled King Wu; he posthumously honoured the Western Count as King Wen. King Wu's son Song was King Cheng; King Cheng's son Zhao was King Kang; King Kang's son Xia was King Zhao; King Zhao's son Man was King Mu).

2.30

Manifesting Descent into Birth

2.31

The twenty-sixth year (jiayin) (Liu Daoyuan's Tongjian waiji has the first year of King Zhao as yichou and the twenty-sixth year as jiayin. Nowadays, various books mostly state the twenty-fourth year, which is a transmitted error). As the queen's pregnancy was nearly completing ten months, her father Suprabuddha sent a messenger to tell the king: 'My daughter conceals the sacred womb, whose majesty and virtue are exceedingly great. I fear that after bearing the child, my daughter's life will not last long; I wish to welcome and have her stay in the Lumbinī grove to fulfill our father-daughter affection.' The king immediately ordered the officials to prepare the ceremonial protocol and sent her to her father's home (Sūtra of the Buddha's Former Deeds). At that time, the queen thereupon mounted a jeweled carriage with attendants before and behind, proceeding into the Lumbinī grove. When the ten months were complete, on the eighth day of the fourth month as the sun was first rising (Earlier it said descending into the womb on the eighth day of the fourth month, and now it says emerging from the womb on the eighth day of the fourth month; both are from the Sūtra of Cause and Effect. Nanshan states that both descending into the womb and emerging from the womb are said to be the eighth day of the fourth month, which is the text of twelve months in the womb. Now, when this text says ten months being complete, it speaks roughly in terms of the human ten-month pregnancy. In the Buddhacarita-sūtra, it is said that he was born on the eighth day of the third month. These are all because the translators used different calendars, as the two lands were not the same. However, Buddhist and non-Buddhist records mostly speak of the eighth day of the fourth month), the queen saw that the flowers and leaves of an aśoka tree were lush, and so raised her right hand wishing to pull down and pluck them. The Bodhisattva gradually emerged from her right flank. At that time, beneath the tree, seven-jeweled lotus flowers grew as large as carriage wheels; his body dropped onto the flowers, and he walked seven steps of his own accord, raised his right hand, and made a lion's roar, saying: 'Among gods and humans, I am the most honored and most supreme!' (According to the Ruiying jing, he raised his right hand and said: 'Above the heavens and below the heavens, I alone am the most honored.' The Shanquan jing says: To correspond to the seven factors of awakening, he walked seven steps; he raised his hand and manifested the sign to eliminate the self-exaltation of external paths). At that time, the Four Heavenly Kings immediately received him with heavenly silk and placed him on a jeweled stand. Śakra held a jeweled parasol, and Brahmā held a white flywhisk, attending on the left and right. The two dragon kings, the brothers Nandā [and Upanandā], spouted pure water in the void—one warm and one cool—to bathe the Crown Prince (According to the Puyao jing, Śakra and Brahmā rained down fragrance, and nine dragons descended fragrant water to bathe his body). His body was golden in color, endowed with the thirty-two marks, emitting a great beam of light that illuminated the three-thousandfold world. The eight classes of heavenly beings and dragons made music in the void, singing praises of the Buddha's virtue and scattering flowers in profusion. All gods and humans praised sarvākārajñatā, wishing that he swiftly accomplish the Buddha Way and deliver sentient beings. Only the Demon King was uneasy on his seat. At that time, the palace women wrapped and held the Crown Prince with fine heavenly cotton and brought him to where the queen was. The maidservants returned to the palace and spoke of the wondrous and auspicious signs. The king then arrayed the fourfold army (elephants, horses, chariots, and foot soldiers) and his retinue, entered the grove, and saw that the marks were extraordinary, with joy and apprehension mingling in his bosom. Stepping forward, he embraced the Crown Prince, placed him on an elephant carriage, and with his retinue entered the city, heading toward the heavenly temple. The images of Brahmā and Śakra all arose, bowed to his feet, and said: 'This Crown Prince is now the most honored among gods and humans; how could he come here wishing to bow to us?' The gathered ministers were amazed and delighted, and thereupon presented the Crown Prince into the king's own palace. At that time, all the Śākyas gave birth to five hundred boys on the same day; the maidservants of the royal house also gave birth to five hundred male slaves; the king's stables gave birth to white elephant calves and white foals; and the cattle and sheep also gave birth to five-colored kids and calves, each numbering five hundred. Five hundred hidden treasures in the palace naturally emerged. There were merchants who had gone to sea to gather jewels and returned, each presenting rare treasures. The king summoned the brāhmaṇas: 'What kind of name should be given to the Crown Prince?' They answered, saying: 'When the Crown Prince was born, all treasure troves were uncovered, and all the auspicious signs were nothing but felicitous; he should be named Sarvārthasiddha' (here translated as 'all purposes accomplished', also called 'immediate good fortune'). At that time, eight kings also had crown princes born on the same day; each harbored joy and together conferred auspicious names (Sūtra of Cause and Effect). A maidservant of the royal house also gave birth to a male slave named Channa, and the stables gave birth to a white foal named Kaṇṭhaka; the king later always had Channa attend him and gave the white horse for him to ride (Ruiying jing). The king sought out five hundred clever physiognomists and ordered them to divine the Crown Prince. The physiognomists said: 'If he leaves home, he will accomplish sarvākārajñatā; if he remains at home, he will become a wheel-turning king.' The physiognomists also said: 'There is a brāhmaṇa seer named Asita (here translated as 'Incomparable'; named Ayi in the Ruiying jing) who possesses the five supernatural powers and resides in Mount Gandhamādana, able to resolve doubts.' The king reflected that the road was perilous and impossible for humans to reach. Knowing the king's thought from afar, Asita soared through the air and came. Having read the Crown Prince's marks, he wept sorrowfully and said: 'I lament that before long my life will end, and I will be born in the Heaven of Non-conception; I will not see the Buddha arise nor hear the sūtra teachings. If someone possesses the thirty-two marks, but they are not in the proper places or are not distinct, that person would still become a wheel-turning holy king. Now observing the Crown Prince, all the marks are well situated and exceedingly distinct; it is certain according to the Dharma that he will definitely accomplish all virtue and wisdom.' Hearing what the seer said, the king feared he would leave home, and so erected palaces for the three seasons, adorned with the seven jewels. The opening and closing of the city gates could be heard for forty li. Five hundred palace maidens guarded the palace halls at night. Flowers, fruits, various birds, flowing springs, and bathing pools were dazzling and beautiful to delight the Crown Prince's mind and eyes. When seven days were completed after his birth, his mother's life ended; because of the great merit of conceiving the Crown Prince, she ascended to be born in Trāyastriṃśa (The Fadaquan jing states: Earlier, while in Tuṣita, he observed that the queen's remaining life was ten months and seven days, and therefore descended his spirit to come). At that time, his maternal aunt Mahāprajāpatī nursed and raised the Crown Prince no differently than his mother (Sūtra of Cause and Effect). — Phase of descending into birth as seen by those of small faculty.

2.32

The author remarks: The accounts concerning the years and months of the Tathāgata's descent of the spirit and manifestation of extinction are conflicting. I now present two sets of accounts—the orthodox view and divergent theories—to distinguish them. First, the orthodox view has six [authorities]: First, the Zhoushu yiji states that in the twenty-fourth year of King Zhao, a jiayin year, on the eighth day of the fourth month, a light of five colors penetrated the Taimi enclosure and spread across the western regions. The Grand Astrologer Su You said, 'A great sage has been born in the west.' In the fifty-second year of King Mu, a renshen year, on the morning of the fifteenth day of the second month, twelve white rainbows spanned from north to south. The Grand Astrologer Hu Duo said, 'This is a sign of the passing of the great sage in the west.' Second, the Neizhuan of Dharmamūla states that Dharma Master Mātanga said to Emperor Ming: 'The Buddha was born in a jiayin year on the eighth day of the fourth month, which corresponds to the twenty-fourth year of King Zhao of the Zhou.' Third, the Weishu states that the śramaṇa Tanmoxui said: 'The Buddha was born in the twenty-fourth year of King Zhao of the Zhou on the eighth day of the fourth month, and entered extinction in the fifty-second year of King Mu on the fifteenth day of the second month.' Fourth, the Nanyue yuanwen states that the Buddha was born in a jiayin year on the eighth day of the fourth month. Fifth, the Fuxing states: 'Siddhārtha was born in the palace of King Śuddhodana in the jiayin year of King Zhao of the Zhou.' Sixth, Emperor Taizong of the Tang ordered Minister Liu Dewei to inquire of Dharma Master Falin why the transmissions of the Buddha's descent and entry into extinction were so contradictory and disordered. Lin then determined that he was born in the jiayin year of King Zhao of the Zhou and entered extinction in the renshen year of King Mu. Next, there are eight divergent accounts: The pillar inscription has it as the yichou year of King Huan of the Zhou; Faxian's Faxian zhuan has it as the jiawu year of Wu Yi of the Yin; the Xiangzheng ji has it as the wuzi year of King Ping; the Nanshan gantong zhuan records a deva saying it was the era of Jie of the Xia; Master of Vinaya Du's Record of the Dots of the Many Sages has it as the jiaxu year of King Zhending; and the Kaihuang sanbao lu and Wang Jianqi's Record of the Dhūta Monastery both take it to be the eras of Duke Zhuang of Zhou and Duke Zhuang of Lu. Even Gushan adopted this view; in his commentary on the Sūtra of Forty-two Sections, he cited the Vimalakīrtinirdeśa Commentary as stating, 'In the Zhou era the Buddha arose; stars fell like rain,' which is based on the account in the Ruiying jing of the falling of shooting stars to attend him. Tiantai merely stated that 'the Buddha arose,' never definitively identifying it with King Zhuang of the Zhou; although he said 'like rain,' he was merely borrowing text from the Zuo zhuan. Gushan misunderstood these words and consequently interpreted them using the two Zhuangs, leading Jingjue to write a record falsely claiming that Tiantai had truly adopted the two Zhuangs. However, Jīngxī clearly stated King Zhao's jiayin year, and made no mention of the two Zhuangs. Thus we know that the divergent theories may be laid to rest from here. If one wishes to harmonize this with the Zuo zhuan's statement that '[stars] fell like rain,' the Mañjuśrīparinirvāṇa Sūtra says: 'Two hundred and fifty years after the Buddha's extinction, Mañjuśrī went to the Cloud Mountain, and having converted five hundred immortals, returned to his native land, emitted a great light illuminating the worlds, and entered nirvāṇa.' From King Zhao to King Zhuang is precisely over two hundred and fifty years; the verification of the fixed stars perhaps lies in this! (The Zuo zhuan states: 'In the seventh year of Duke Zhuang of Lu, a jiawu year, in the fourth month on the xinmao day, at night the fixed stars were not visible; stars fell like rain.' This was the tenth year of King Zhuang of the Zhou.) Furthermore, Gushan's Chuiyu ji relies on the Zhou calendar taking the eleventh month (zi) as the first month of the year, claiming that the fourth month is the present second month. Now, consulting the Yingua, Ruiying, and Benxing sūtras, all state the eighth day of the fourth month; the Faben neizhuan and Weishu also both state the eighth day of the fourth month. Since the three sūtras were not translated during the Zhou, nor do the two histories date from the Zhou period, we clearly know that they did not adopt the zi month as the start of the year. From the time Emperor Wu of the Han changed the beginning of the year to yin down to the present, it has been followed and used; thus the mention of the fourth month in the sūtras and commentaries is not an error, and one should not remotely rely on the Zhou calendar to alter it to the second month. This is roughly drawn from the Fanyi mingyi [ji]; now I have added further textual evidence to dispel the divergent views of earlier men.

2.33

Twenty-seventh year (yimao): Previously, when the Prince was born, his feet walked seven steps and his mouth declared, 'I alone am supreme.' After speaking, he fell silent, neither walking nor speaking just like other infants. His foster mothers nursed and reared him, and he gradually grew up (Treatise on the Great Perfection of Wisdom). Twenty-eighth year (bingchen). Twenty-ninth year (dingsi). Thirtieth year (wuwu). Thirty-first year (jiwei): For the Prince, the King prepared carts of elephants, horses, oxen, and sheep, and children's toys. The people throughout the realm all practiced benevolence and kindness; the five grains were bountiful and mature, and the winds and clouds came in season—all through the power of the Prince's merit. Furthermore, five hundred servants, such as Chandaka who was born of a maidservant, were assigned to attend the Prince (Sūtra on Cause and Effect). Thirty-second year (gengshen): When the Prince was seven years old, the King ordered him to learn writing, seeking out an intelligent brāhmaṇa in the realm named Selection of Friends (Viśvāmitra). A great academy was erected with couches and learning utensils. The Prince asked the teacher: 'How many kinds of writing are there?' The teacher was silent and did not reply; feeling ashamed within, he prostrated at the Prince's feet and said: 'I only pray that you will explain how many kinds of writing there are in Jambudvīpa.' The Prince answered: 'There are Brāhmī writing (the writing of the brāhmaṇas), Kharoṣṭhī writing (the immortal with donkey lips), and other such kinds, sixty-four writings in all.' (According to the Sūtra of the Buddha's Former Deeds, the Prince studied writing at eight years of age under the master Viśvāmitra. Among the sixty-four scripts are Deva writing, meaning gods; Nāga writing, meaning dragons; and Chinese writing, meaning the Great Tang. Below this it fully lists the writings of the sounds of the devas, earth, eight classes, four continents, birds, and beasts.) [The master] consented and reported to the King: 'The Prince is a teacher of gods and humans; why would you have me instruct him?' The King was delighted to hear this. In all arts, classics, astronomy, geography, mathematics, archery, and charioteering, [the Prince] knew them naturally (Sūtra on Cause and Effect). At that time, the King again ordered the Śākya Renti to teach the Prince military laws and tactics, and constructed a park for him named Legu. The Prince entered the park with five hundred Śākya youths to amuse themselves and study all the classics. Within four years, he and the other Śākyas had mastered everything (Sūtra of the Buddha's Former Deeds).

2.34

Thirty-third year (xinyou): The Prince was practicing archery in the park. Devadatta shot a wild goose, which fell into the park. The Prince extracted the arrow and sealed the wound with ghee and honey. Devadatta sent a messenger to say: 'It should be returned to me at once.' The Prince replied: 'I have already embraced this goose. Since I generated the bodhicitta, I have embraced all sentient beings; how much more so should this goose not belong to me?' From this time on, he and Devadatta bore a grudge and contended with each other (Sūtra of the Buddha's Former Deeds).

2.35

Thirty-fourth year (renxu).

2.36

Thirty-fifth year (guihai): When the Prince was ten years old, the King sought out one who excelled in archery in the realm to teach the Prince. The master gave him a small bow and ordered him to shoot at an iron drum. The Prince requested seven such bows, and with one arrow pierced through seven iron drums. The archery master reported to the King: 'The Prince naturally possesses archery skill; why make me his master?' The King was overjoyed, and beat drums to proclaim an order that in seven days the Prince would proceed to the rear garden to test his martial skills. Devadatta was the first to leave the city. At that time, a large elephant stood in the city gate. Devadatta went forward alone and struck its head with his hand, whereupon it collapsed to the ground; thus the army was able to pass through in succession. Nanda arrived next, and nudged the elephant with his toe, tossing it to the roadside. When the Prince left the city, he tossed the elephant outside the city walls with his hand and caught it again with his hand, preventing it from being harmed; the elephant also revived. The people praised it as something unprecedented. When Devadatta reached the garden, he shot first and pierced three golden drums. Next came Nanda, who also pierced three drums. Considering the bows too weak, the Prince retrieved his royal grandfather's fine bow from the royal storehouse; releasing a single arrow, it pierced through seven drums, and then entered the ground, passing beyond the Great Iron Ring Mountains. At that time, Devadatta and Nanda wrestled together; their strength was equal and neither prevailed. The Prince seized both younger brothers with his hands and laid them down on the ground; out of the power of compassion, he did not let them be hurt (Sūtra on Cause and Effect).

2.37

Thirty-sixth year (jiazi). Thirty-seventh year (yichou). Thirty-eighth year (bingyin). Thirty-ninth year (dingmao).

2.38

Fortieth year (wuchen): The Prince was fifteen years old. The King assembled his ministers, minor kings, ṛṣis, and brāhmaṇas, who all gathered like clouds. On the eighth day of the second month, using vessels of the seven treasures, they filled them with water from the four great oceans, each bearing them on their heads and transmitting them to the King. They anointed the Prince's crown, conferred the seven-jewel seal, and installed him as Crown Prince. At that time, eight kings of other realms also installed their crown princes on the same day (Sūtra on Cause and Effect).

2.39

Forty-first year (jisi): The Prince requested the King's permission to go on an excursion. Proceeding forward to the royal fields, he rested under a jambu tree and watched the plowmen. At that time, a Śuddhāvāsa deity transformed into an earthworm, and crows pecked at it. Seeing this, he was moved to pity, and contemplating immediately, attained the stage of the four dhyānas (Sūtra on Cause and Effect). The King searched for the Prince and found him under the tree; all the tree shadows had shifted, but this tree's shade alone remained covering the Prince's body, like suddenly seeing the bright moon amidst dense clouds (Bodhisattva's Former Deeds Sūtra).

2.40

Forty-second year (gengwu): The Prince was seventeen years old (according to the Sūtra of Former Deeds, he took a consort at nineteen). The Śākya brāhmaṇa Mahānāma had a daughter named Yaśodharā, whose appearance was dignified and whose wisdom surpassed others. The King dispatched an envoy to welcome her as the Prince's consort. The Prince constantly cultivated dhyāna contemplation, and never engaged in marital relations with his consort (Sūtra on Cause and Effect). The Prince had three consorts: first, Gopī; second, Yeweitan (who is Yaśodharā); third, Luye (Mṛgadāvā). Because there were three wives, he established three seasonal palaces for them, with twenty thousand palace maidens in the palaces (Twelve Excursions Sūtra. The Commentary states: The Weicengyou and Ruiying both state that Rāhula was the son of Gopī; the Lotus and Nirvāṇa both state that he was Yaśodharā's son. How are the two senses reconciled? Perhaps the former sūtras mention the foster mother, while this sūtra mentions the birth mother. The Commentary on the Great Perfection of Wisdom states that Gopyā is the Jewel Woman; being barren, she is Gopī, so we know he was definitely Yaśodharā's son. The Ruiying jing states he took a consort at seventeen).

2.41

Forty-third year (xinwei): The Prince informed the King that he was going to tour the parks and groves. Escorted before and behind, he exited through the eastern gate of the city. At that time, a Śuddhāvāsa deity transformed into an old man with white hair and a bent back. Seeing him, the Prince returned to the palace, sorrowful and joyless, reflecting: 'Old age arrives like lightning; how could I alone escape it? Why are the people of the world not terrified of it?' On another day, he exited again through the southern gate of the city. A Śuddhāvāsa deity transformed into a sick man, emaciated of body with a distended belly, unable to support himself. The Prince reflected: 'Why are people not terrified of such suffering of illness?' He immediately turned his carriage back into the palace. A short while later, he exited through the western gate of the city. A Śuddhāvāsa deity transformed into a dead man, carried by four men while his family wailed and escorted him. The Prince said to his minister Udāyin: 'The world actually contains this suffering of death; why does one indulge in heedlessness amidst it?' He immediately ordered the carriage turned back. Finally, he exited through the northern gate of the city. A Śuddhāvāsa deity transformed into a monk, wearing Dharma robes, holding an alms-bowl, and grasping a khakkhara staff. The Prince asked who he was. He answered: 'I am a monk, cultivating the holy path and forever attaining the unconditioned.' Having spoken, he ascended into the sky and departed. The Prince led his horse back to the palace and thought to himself: 'I previously saw the sufferings of old age, illness, and death, and always feared being oppressed by them. Now seeing this monk has awakened my mind and shown me the path of liberation.' He then contemplated expedient means, desiring to leave the household life (Sūtra on Cause and Effect. According to the Ruiying jing, he toured the four gates at age fourteen. The Benxing jing states: The Prince asked who he was. He replied, 'I am a disciple of the Buddha, a śramaṇa.' The Prince asked, 'What is meant by a śramaṇa?' He replied: 'The three realms are turbulent; the six destinies are benighted. Understanding the mind and penetrating the original source, one is therefore called a śramaṇa.').

2.42

Forty-fourth year (renshen).
Forty-fifth year (guiyou).
Forty-sixth year (jiaxu).
Forty-seventh year (yihai).
Forty-eighth year (bingzi).
Forty-ninth year (dingchou).

2.43

Leaving His Father's Household

2.44

Fiftieth year (wuyin): The crown prince was twenty-five years of age. (Miaole states: "If he left home at nineteen, he attained the Way at twenty-four; if he attained the Way at thirty, he left home at twenty-five." According to the Baozang jing, he left home at twenty-five and attained the Way at thirty; Jingxi's words agree with this.) He went to the place of the king, his father, made prostrations, and addressed him: "When loving attachments gather, there must surely come separation. I only wish that you permit me to leave home to train in the Way." Taking his hand with flowing tears, the king said: "The state does not yet have an heir; you should put an end to this intent." At that time a physiognomist addressed the king: "If the crown prince does not leave home, after seven days have passed he will attain the station of a wheel-turning king." Hearing this, the king was exceedingly pleased, and placed a thousand men at each of the four city gates to mount a guard. The king told the crown prince: "In the past I heard the sage Asita say that you were definitively destined not to delight in worldly life. If you give birth to a son, I will no longer oppose you." The crown prince then pointed with his right hand at his consort's belly, and she immediately felt herself to be pregnant. (According to the Ruiying jing, he pointed at the consort's belly and said: "Six years from now, you will give birth to a boy.") On the seventh day of the second month, contemplating the desire to leave home, his body radiated light illuminating the heavenly palaces. The devas all knew that the time for the crown prince to leave home had arrived; they forthwith came, bowed at his feet, and said: "The vows and practices you have cultivated for immeasurable kalpas are now just coming to maturity." The crown prince answered them: "It is as you say. However, my father the king has ordered his inner and outer officials to maintain a strict guard; having the wish to leave, there is no way forth." The devas then used their spiritual powers to cause all the officials to fall fast asleep, leaving none with awareness. While asleep, Yaśodharā had three dreams: first, the moon falling; second, her teeth falling out; third, losing her right arm. Upon waking, she recounted them in full. The crown prince said to her: "The moon is still in the sky, your teeth have not fallen out, and your arm remains intact. You should know that these dreams are false and unreal." When it reached the latter part of the night, the devas addressed him: "The inner and outer attendants are all asleep; now is precisely the time." The crown prince then ordered Chandaka to bridle Kaṇṭhaka and bring him. Chandaka said with flowing tears: "Now is not the time for sightseeing. Why do you suddenly demand the horse in the middle of the night?" He immediately wept aloud, intending to awaken the royal court and attendants, but by the power of the devas they remained deeply asleep as before. When Chandaka led the horse forward, the devas supported the horse's four hooves and carried Chandaka along as well. Śakra Devānām Indra held the parasol, and they went out through the north gate. The gate opened naturally without a sound. When they had traveled until daybreak, they had covered three yojanas. The devas, their task complete, suddenly vanished. Reaching the forest of austerities of the sage Bhārgava, he dismounted from the horse and addressed Chandaka: "Now that I have renounced the kingdom and reached a secluded, quiet place, you and Kaṇṭhaka may both return to the palace." Chandaka wept with grief, unable to contain himself. Kaṇṭhaka licked the crown prince's feet, his tears falling like rain. The crown prince then took the seven-jeweled sword from Chandaka and shaved his own hair and beard, making the vow: "May I, together with all beings, sever afflictions and residual habit-obstacles!" Śakra caught the hair and departed, praising him: "Excellent!" At that time, a Śuddhāvāsa deity transformed into a hunter wearing a kāṣāya. Seeing him, the crown prince addressed him: "The garment you wear is the clothing of tranquility. Why do you wear this while committing sinful deeds? I now offer these garments of the seven jewels to trade with you." He answered: "Excellent!" He then stripped off his jeweled garments and gave them to the hunter, putting on the kāṣāya himself. (The Da zhidu lun states: "The clothing acquired in trade was a coarse-cloth saṅghāṭī.") The Śuddhāvāsa deity then resumed his Brahmā form and ascended into the sky. Thereupon Chandaka led Kaṇṭhaka, sobbing and choking with grief, and returned along the road. The sage Bhārgava saw the crown prince from afar, took him to be a god, and together with his assembly invited him to sit and questioned him. [The prince] asked the sage: "What are you seeking through your tapas?" He answered: "To be born in heaven." The crown prince asked again: "You cultivate painful causes to seek a painful reward; in the end you will never escape suffering." After alternating discussions, he bade farewell the next morning and departed. Chandaka led Kaṇṭhaka back into the palace city and reported everything to the king his father. With deep affection and longing, the king immediately dispatched the royal preceptor and high ministers, who followed his trail to the sage's dwelling. The sage said: "He has already passed midway." Seeing him from afar sitting upright in contemplation under a tree, the ministers recounted the king's intentions in full. The crown prince answered: "How could I not recognize his kindness? But I consider only the four perils of birth, aging, illness, and death to be suffering. Now I will never turn my steps back." The ministers then left Koṇḍañña and the other four men behind, secretly ordering them to keep watch. At that time, the crown prince crossed the Ganges to the north (according to the Xiyu ji, it should be south) and passed along the road into Rājagṛha. King Bimbisāra (written as King Pingsha in the Ruiying jing) heard that the crown prince had arrived and offered to renounce his kingdom and give it to him. The crown prince answered the king: "One should now cultivate the three firm dharmas regarding body, life, and wealth; one should not encourage others with impermanent dharmas." He then took his leave. At that time the king said: "On the day you accomplish the Way, I pray that you deliver me first." The crown prince proceeded forward to the place of the sage Ārāḍa, and heard it taught that from attaining the first dhyāna up to entering the sphere of neither-perception-nor-non-perception is called liberation. The crown prince knew this was not ultimate, and bid farewell to the sage. Next he went to the dwelling of Udraka, and the debate and inquiries were likewise the same. Having subdued the two sages, the crown prince arrived at the forest of austerities on Mount Gayā, the dwelling place of Koṇḍañña and the other four men. By the banks of the Nairañjanā River, he sat quietly in contemplation: "I should undertake six years of tapas to deliver sentient beings." (Yinguo jing) When deities offered food, he refused to accept any of it. The gods caused hemp and rice to grow naturally around him, and he ate one grain of hemp and one grain of rice each day to sustain his vital energy. Sitting upright for six years, his body became emaciated, silent and one-pointed in mind, inwardly contemplating ānāpāna. (Because he intended to abide peacefully in parinirvāṇa, he cultivated this dhyāna of the six wondrous gates. Thus the Fajie cidi says: "The first three are samādhi; the latter three are wisdom. With love and wisdom observing, one can give rise to true illumination and transcend birth and death. As for 'wondrous gates,' nirvāṇa is wondrous, and 'gates' means they provide passage; the six dharmas mutually interconnect and lead to true, wondrous nirvāṇa, hence they are called wondrous gates.") 1. Counting (focusing the mind on the breath, counting from one to ten, called counting); 2. Following (the subtle mind follows the breath, knowing inhalation and exhalation, hence called following); 3. Stopping (resting the mind and quieting thoughts, called stopping); 4. Contemplation (discriminating what is realized, called contemplation); 5. Turning (turning the mind back to reflect inward, called turning); 6. Purification (the mind having nothing to rely upon, with no waves of delusion arising, called purification). He roamed and abided in the three and the four (the two gates of stopping and contemplation), entering and exiting the two gates, with subtle and wondrous spiritual powers, his intent never distracted. (Ruiying jing) The crown prince ate one grain of hemp and one grain of rice a day, or ate once every seven days. Koṇḍañña and the four men attended upon the crown prince, and sent someone to report to the king, describing in detail his marks of austerity. The king, along with his maternal aunt and Yaśodharā, each prepared five hundred carts of life-sustaining supplies and ordered Chandaka to deliver them, but none of them was accepted. (Yinguo jing; the above are all the marks of leaving home as seen by those of lesser capacity.)

2.45

I state: According to the Ruiying [jing], Yinguo [jing], Zhong benqi [jing], and Da zhidu lun, they all state that he left home at nineteen. The Shier you [jing], the four āgamas—Ekottarika, Madhyama, Saṃyukta, and Dīrgha—as well as the Chuyao jing and Vasumitra's treatise all state that he left home at twenty-nine. Which should be followed? If we now take the Tathāgata's eighty-year lifespan and subtract fifty years of preaching the Dharma, we definitively follow the statements of the Brahmajāla Sūtra, Wuxiang sanmei [jing], Baozang jing, and others that he attained the Way at thirty. If we take attaining the Way at thirty and subtract six years of tapas, we definitively follow Jingxi's statement that he left home at twenty-five, which accords above with the account in the Baozang [jing]. If determined by the meaning before and after, there are two facts that serve as evidence: First, after leaving home, the six years of tapas taken together with the year of attaining the Way match this number precisely. Second, when he was about to leave home, he pointed at his consort's belly and said: 'Six years from now, you will give birth to a son.' Later, in the year he attained the Way, Rāhula was indeed born. According to the Xianyu jing: 'He left home to practice the Way, and after six years of tapas, attained sarvajñā.' The Weicengyou jing states: 'The crown prince fled to the mountains and marshes, struggled diligently for six years, became a Buddha, and returned to his home country.' The Puyao jing states: 'When his father the king heard that the crown prince had attained Buddhahood, after six years he sent Udāyin to invite him, saying: "It has been twelve years since we parted." It also states: 'When the Buddha returned to his country and sat in the palace, Rāhula came to pay his respects. The ministers all wondered: "The crown prince abandoned the state twelve years ago; whence came this son?"' These scriptural passages all reckon six years from leaving home to becoming a Buddha, and another six years to returning to his home country. Deducing backward, it is certain that twenty-five should be taken as the year he left home. The verses of Gushan assert that he wandered for five years, but this claim lacks evidence. The Supplementary Notes of Shenzhi thoroughly discuss the discrepancies; let us accept Jingxi's statement as correct.

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佛祖統紀 — 志磐, Classical Chinese