佛祖統紀 3.91

3.91

Ninth year (wuzi): In the kingdom of Śrāvastī, the grand minister Sudatta of King Prasenajit (translated here as 'Harmonious and Joyful') was exceedingly wealthy at home and loved to relieve the poor, destitute, orphaned, and aged; he was therefore named Anāthapiṇḍada ('Giver to the Unprotected'). He once traveled to Rājagṛha (that is, the City of Royal Palaces) and saw the Bhagavat, who immediately preached the Dharma of the Four Noble Truths for him, so that he became a srotaāpanna. He begged the Tathāgata to deign to visit Śrāvastī. The Bhagavat told him that there was no monastery there. Sudatta said, 'Upon returning to my state, I will build one.' The Buddha instructed Śāriputra to accompany him to inspect the lands. Only the park ground of Crown Prince Jeta (Jeta is translated here as 'Victor in Battle'; when the Crown Prince was born, his father the king was victorious in battle, hence he was given this name) was truly suitable. Sudatta addressed the Crown Prince, wishing to buy it. The Crown Prince said, 'If you can cover the ground with gold without leaving any empty space, I will give it to you.' Sudatta had his men lead elephants bearing gold to be brought out. In an instant, the eighty qing were almost covered. Jeta reflected, 'The Buddha must be of great virtue to cause this man to hold treasures so lightly as this.' He then told him to stop and bring out no more gold, saying, 'The ground of the park belongs to you; the trees belong to me.' He thereupon built the gatehouses himself, and together they erected the monastery, making a cave-chamber for the Buddha and twelve hundred individual rooms. He informed the king, who dispatched an envoy to Rājagṛha to invite the Buddha and the saṅgha. The Bhagavat emitted light, shook the earth, and arrived at the kingdom of Śrāvastī. All of the great assembly each attained the traces of the Way. Because the two men had jointly erected the monastery, it was named the Prince Jeta Grove and Anāthapiṇḍada Park (Sūtra of the Wise and the Foolish).
In the winter of this year, the Buddha was at Rājagṛha. Because Dhaniya was practicing dhyāna in a grass hut in an open and quiet place, and someone carried it away, he then built an all-tiled brick house. The Buddha ordered it destroyed. He then falsely claimed that the king had instructed him to take the precious timber. He was rebuked by the king's ministers and commoners, who barred him from entering the village and from residing there any longer. The monks reported the transgression to the Buddha, and the precept against stealing was first instituted. When the Buddha was in the city of Vaiśālī, he taught the contemplation of impurity to the monks; having practiced concentration, they became disgusted with their bodies and lives, praising death and urging each other to die. The monk Nanda took hire to kill people (gu is commonly written as hire [gu 雇]; it has the same meaning as the gu shan qian ['mountain employment coin'] in the Book of Han), and so the precept against killing was instituted. At that time, because grain was expensive, begging for food was difficult to obtain. Those residing for the retreat by the Vaggumudā River jointly praised one another as having attained the states of superior persons. Lay practitioners of faithful mind reduced their own portions to offer to them. Later, they came to the Buddha's place, where he questioned them, rebuked them, and instituted the precept against false speech. From this time onward, as transgressions occurred, precepts were instituted accordingly (Mahāsāṃghika-vinaya).
At that time, the Buddha's father the king heard from afar that his son had attained the Buddha-way six years ago, and sent the brāhmaṇa Udaya to go and welcome the Buddha, saying, 'Since our parting, twelve years have passed (six years from renouncing household life to attaining the Way, and six years from attaining the Way until now, making twelve years in all). I long to see you.' Udaya received the instructions and went to the Buddha, requesting to renounce household life, and immediately attained arhatship. The Buddha reflected, 'Now that I am about to return to my home state, I should deliver my parents.' He first sent Udaya to go to his native country and manifest eighteen transformations. The king's grief and joy increased, and he ordered his ministers and all the people to go out forty li to personally welcome the Buddha. The Buddha's body was sixteen feet tall, endowed with primary marks and secondary signs and radiant with light; his physical form was of purple-gold, like the moon among stars. Seeing the brāhmaṇas who had long resided in the mountains, whose bodies were black and foul-smelling, attending at the Buddha's side like black crows at a mountain of purple-gold, the king then ordered the noble clans of the state to select five hundred men to go forth as śramaṇas and attend the Buddha to his left and right, like phoenixes on Mount Sumeru (Lalitavistara Sūtra).
At that time, the Buddha entered the palace and sat on the elevated throne. The king, his ministers, and the people made offerings of a hundred kinds of sweet delicacies day after day. The Buddha preached the sutra teachings, delivering immeasurable beings. Lady Yaśodharā came to pay her respects, bringing her son Rāhula (who was six years old at the time). At that time, the king's officials all doubted: 'The Crown Prince left the country twelve years ago; whence was a son born?' The Buddha addressed the officials, saying, 'Yaśodharā has maintained her chastity without blemish. Proof shall now be seen.' Thereupon the Bhagavat transformed all the monks so that they all looked like the Buddha. Yaśodharā then gave a signet ring to Rāhula, saying, 'To the one who is your father, give this.' Rāhula immediately went straight to the Bhagavat and handed him the signet ring. The king and all his ministers said, 'Excellent! He is truly a son of the Buddha' (Lalitavistara Sūtra).
At that time, Aniruddha, Devadatta, Nanda, Bhaddiya, Nandika, and others—eight Śākya youths—on the day they renounced household life, took off their precious garments, gave them to Upāli, and said, 'You have relied upon us to sustain yourself; we now give you these garments for your livelihood.' Upāli also wished to renounce household life; he hung the precious garments on a tree, and together they went to the Buddha's place. Aniruddha requested that Upāli be ordained first, in order to eliminate pride (Dharmaguptaka-vinaya). Nanda paid homage in sequence; coming before Upāli, he thought he should not bow. The Buddha said, 'Rank is determined solely by the order of receiving the precepts, not by high or low birth' (Mahālaṅkāra-śāstra; Nandika was a prince of noble birth, while Upāli was a servant of low birth).
The Buddha said to Devadatta (that is, Tiaoda), 'You should remain at home, distribute dāna, and give alms; you should not renounce household life.' When he had repeated this three times, Devadatta gave rise to an evil thought: 'This śramaṇa is jealous. I should shave my own head and cultivate pure conduct.' Later, he committed the five heinous crimes. A great wind of light encircled Devadatta's body, whereupon he gave rise to remorse and cried out, 'Namo Buddha!' As soon as he cried 'Namo', he fell into hell. The Buddha told Ānanda, 'Devadatta will remain in hell for one great kalpa. When his life ends, he will be reborn among the Four Heavenly Kings, and successively be reborn up to the Heaven of Paranirmitavaśavartin. In his final rebirth, he will become a pratyekabuddha named Namo' (Ekottarika Āgama; this passage begins with Devadatta's renouncing household life, and his subsequent commission of the five heinous crimes belongs to later events, mentioned here in connection; these are all the tenets of the Hīnayāna scriptures. When in the Lotus Sūtra the Buddha says, 'Because Devadatta was my good spiritual friend, he enabled me swiftly to attain bodhi,' and also prophesies that he will become the Heavenly King Buddha, this represents the Mahāyāna intention of opening the provisional to reveal the real).