佛祖統紀 34

English (machine translation) 34

Language: English

34.1

Composed by the Śramaṇa Zhipan of Donghu in Siming during the Xianchun era of the Song.

34.2

Treatise on the Prosperity and Decline of the Dharma, the Seventeenth, Part One.

The preface says: The Way of the Buddha is originally eternal, yet it has never departed from the shifting vicissitudes of worldly appearances. Since Śākya[muni] at the Crane Forest, the various patriarchs have appeared in succession, whereby they transmitted and preserved this Way, which flowed east to Cīnasthāna and down to the present day without ceasing. In general, sage rulers and worthy ministers, having formerly received the Buddha's entrustment, have constantly revered it, whereas those of Confucian lineage and Daoist current whose faith was incomplete have occasionally denounced and attacked it; yet in the end they could never eradicate it, because this Way is originally eternal. Now, the world speaks of the 'three teachings,' maintaining that all are sufficient to educate the world, yet all experience prosperity and obstruction—this is also caused by the times. By detailing the traces of the three teachings and exploring the convergence of the single Principle, appended in chronological order, one may observe the signs of their prosperity and obstruction.

34.4

If one wishes to know the great intention of the Tathāgata's arising in the world, one must first clarify the trace and origin, and ultimately proceed to the compilation of the Tripiṭaka to provide a model for the realm and later generations. In between, the eight phases are discussed in succession: the so-called descending from Tuṣita, lodging in the mother's womb, dwelling in the womb palace, manifesting birth, leaving the father's household, accomplishing the Buddha Way, turning the wheel of the Dharma, and entering nirvāṇa. Thereupon the transforming work of an entire lifetime was fully provided for. It begins with King Zhao's jiayin year and ends with King Mu's renshen year, serving as the broad outline.

34.5

Clarifying the Origin and the Traces

34.6

The Buddha addressed the great assembly: 'All gods and humans in the world say that I left the palace of the Śākya clan, and not far from Gayā sat at the bodhimaṇḍa and attained anuttarāsamyaksaṃbodhi. Yet it has been an exceedingly great and long time since I truly became a Buddha, just like this' (The Lotus Sūtra; text clarifying the origin and traces seen by those of great capacity). 'At the place of Amitāyus Buddha, I planted various roots of goodness as a wheel-turning sage king. At the very beginning, I encountered three billion Buddhas, all named Śākya, and so forth. At the very end, I encountered Kāśyapa Buddha. That Buddha gave me the prophecy: "In a future age, you will become a Buddha named Śākyamuni." Serving the Buddhas and cultivating the aspiration for buddhahood in this manner, I was then born in the palace of the Tuṣita Heaven, dwelling as one who is one birth away from Buddhahood' (Bodhisattva-caryanidāna-sūtra; text clarifying the origin and traces seen by those of small capacity. ○ 'Fotuo' in Sanskrit means the 'Awakened One' here. The Buddha stayed in the world with the Śākya clan. The Buddha was born in King Śuddhodana's palace, hence called the Śākya clan palace. 'Gayā' is translated here as 'Mountain City,' the capital city of King Śuddhodana. ○ From 'anou' to 'puti' is translated here as 'unexcelled correct and equal awakening,' an honorific title of a Buddha. 'Kāśyapa' is translated here as 'Light-drinker,' meaning the body light absorbs and obscures other light. 'Śākya' is translated here as 'capable of benevolence'; 'Muni' is translated here as 'silent'; these are alternate names of the Buddha. 'Tuṣita' is translated here as 'contentment.' A celestial being or a bodhisattva of his final body, when about to become a Buddha, first ascends to be born in Tuṣita, and then descends to be born in the central realm of Tianzhu in the southern continent. It is called descending from Tuṣita to succeed to the Buddha's place, hence termed 'one birth').

34.7

Descending from Tuṣita

34.8

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 all shared the same vows and practices as the bodhisattva, and even their supernatural powers, practices, and vows were entirely equal to Samantabhadra's (Avataṃsaka-sūtra).

34.9

The bodhisattva was born in the Tuṣita Heaven under the name Śreshṭha-bhadra (Shengguan). He expounded the practice of one birth away from Buddhahood to the heavenly lords. When his appointed time was approaching to descend and become a Buddha, he observed that Kapila country in Jambudvīpa within this great thousandworld was the most central; he observed that King Śuddhodana and his wife were upright and truly worthy of being his parents. He informed the gods: 'I should descend to be born in the house of King Śuddhodana, abandon the throne of a wheel-turning king, leave home to study the Way, accomplish sarvākārajñatā, turn the great wheel of the Dharma, and broadly benefit gods and humans. You all should also assemble together at that time' (Sūtra of Cause and Effect. ○ 'Great thousand' is the realm of the trichiliocosm, whose meaning is seen in the 'Treatise on the Three Realms.' Jambudvīpa is also Jambū, the southern continent. 'Kapila' is translated here as 'yellowish color'; the virtue of earth esteems yellow and occupies the center. Śuddhodana was the king of Kapila country. Sarvākārajñatā is the samādhi attained by a Buddha. Sarvajñatā is paramārtha-satya; mārgasatya is saṃvṛti-satya; sarvākārajñatā is the middle truth. 'Zhuan' is in the falling tone).

34.10

Lodging in the Mother's Womb (The Awakening of Faith has 'dwelling in the womb'; the Avataṃsaka-sūtra says that having dwelled in the mother's womb, he manifested leaving home; the Sūtra of Cause and Effect mentions walking, standing, sitting, and lying down in the womb, and expounding the Dharma for the gods. Thus we know that both Mahāyāna and Hīnayāna include dwelling in the womb)

34.11

The bodhisattva, having died from there, was born in the human world into the household of King Śuddhodana, riding a sandalwood multi-storied pavilion to abide in Lady Māyā's womb (Avataṃsaka-sūtra. ○ Sandalwood is a fragrant wood, translated here as 'bestower of joy.' 'Māyā' is translated here as 'great young woman,' the mother who gave birth to the Buddha).

34.12

Riding a six-tusked white elephant, the bodhisattva departed from the Tuṣita palace, emitting a great illumination that shone universally throughout the ten directions. On the eighth day of the fourth month, at the time the bright morning star arose, he lowered his spirit into his mother's womb, entering from her right flank (Sūtra of Cause and Effect).

34.13

Manifesting Birth

34.14

Zhou (Capital: Hao)

34.15

King Zhao (Xia; from King Wu's receiving the mandate down to King Zhao was four generations)

34.16

Twenty-sixth year (jiayin). ○ (Liu Daoyuan's Waiji gives the twenty-sixth year, jiayin; the many books that say the twenty-fourth year are mistaken).

34.17

The Lady grasped the branch of a tree in the golden grove and gave birth to the Bodhisattva. The assembly of heavenly kings each held fragrant water to bathe him together (Avataṃsaka-sūtra). At the moment of his initial birth, he walked seven steps in each of the ten directions (Nirvāṇa-sūtra).

34.18

The Lady went into the Lumbinī grove. On the eighth day of the fourth month, just as the sun was rising, she raised her right hand and pulled down a blossom of an aśoka tree. The Bodhisattva emerged from her right flank, descended onto a seven-jeweled flower, walked seven steps on his own, and raising his right hand, declared: 'In the heavens above and beneath the heavens, I alone am the most honored.' The King summoned various brāhmaṇas [and asked], 'What name should be given to him?' They replied: 'When the prince was born, there were many auspicious signs; he should be named Sarvārthasiddha' (translated here as 'All Aims Accomplished'; from the two sūtras, Cause and Effect and Auspicious Responses).

34.19

On the eighth day of the fourth month of the jiayin year under King Zhao, rivers, streams, pools, and wells overflowed; palaces and the great earth shook; and a five-colored vapor of light penetrated the Taiwei constellation and spread across the west. The King asked the Grand Astrologer Su You, 'What kind of omen is this?' He replied, 'A great sage has been born in the west. After one thousand years, the sound of his teaching will reach here.' The King ordered stone to be engraved and placed before the great altar in the southern suburb (Zhoushu yiji. ○ Liu Shu's Waiji: In King Zhao's time, a five-colored light penetrated Ziwei and well water overflowed).

34.20

In the fortieth year, on the eighth day of the second month, King Śuddhodana held a great assembly of ministers, lesser kings, and brāhmaṇas. Using vessels of the seven treasures containing the waters of the four great oceans, he anointed Siddha's head, establishing him as crown prince (Sūtra of Cause and Effect. 'Brāhmaṇa' is translated here as 'pure conduct,' a collective name for non-Buddhist traditions).

34.21

In the forty-second year, the King took the brāhmaṇa daughter Yaśodharā to be the consort of the prince. The prince constantly practiced dhyāna contemplation and never engaged in the way of husband and wife (Sūtra of Cause and Effect. 'Yaśodharā' is translated here as 'Flower-colored maiden').

34.22

Leaving the Father's Household

34.23

The Bodhisattva, wishing to cause sentient beings attached to household life to abandon and leave behind domestic customs, proclaimed the merits of leaving home and manifested leaving home (Avataṃsaka-sūtra).

34.24

In the fiftieth year, the Prince said to the King, his father: 'I wish only that you allow me to go forth from the household and study the Way.' The King said: 'The kingdom has no heir as yet.' The Prince immediately pointed with his right hand to the consort’s womb, saying: 'Six years from now, you will give birth to a son.' On the seventh day of the second month, the Prince's body emitted a radiance illuminating all the heavenly palaces. The devas all knew that the time for the Prince's renunciation had arrived, and all came to pay homage at his feet. Riding his horse, the Prince went out through the city gate by night and reached the forest of austerities. He shaved his own beard and hair. A deva of the Śuddhāvāsa heaven transformed into a hunter wearing a kāṣāya; the Prince exchanged his seven-jeweled garments for it. At dawn, he arrived at the Nairañjanā River, sat quietly in contemplation, and thought that he should undertake six years of austerities, purifying the mind and observing the precepts, eating only one hemp seed and one grain of wheat a day. (Sūtra of Cause and Effect: Śuddhāvāsa refers to the five pure abodes, where the five types of anāgāmin sages are born. Kāṣāya refers to garments of subdued color, a collective name for the three robes. Nairañjanā is the name of a river; here it translates as 'free from attachment.')

34.25

King Mu (son of Prince Manzhao).

34.26

Realization of the Buddha Way.

34.27

The fourth year.

34.28

The Bodhisattva first attained sambodhi at the bodhimaṇḍa (Avataṃsaka). At thirty, he realized the Way and was named Śākyamuni (Brahmajāla). Once he had realized the Way, Brahmā exhorted and beseeched him: 'We pray only that the Tathāgata will widely open the amṛta and preach the unsurpassed Dharma for sentient beings' (Nirvāṇa Sūtra). The Prince reflected: 'I have now practiced tapas for nearly six full years. I must take food and only then realize the Way.' At that time, the cowherd girl Nandā took milk, boiled congee, and offered it to the Bodhisattva. Having eaten his fill to his heart's content, he proceeded to the foot of the bodhi tree. Śakra Devānām Indra transformed into an ordinary man and offered kuśa grass. Spreading it out to make a seat, [the Bodhisattva] sat cross-legged and made a vow to himself: 'If I do not attain sambodhi, I will not rise from this seat' (Sūtra of Cause and Effect; Lalitavistara. 'Nandā' translates as Joy, a woman's name. 'Śakra Devānām Indra' translates as Powerful Lord of Devas, that is, the Lord Śakra of the Trāyastriṃśa Heaven. 'Bodhi tree' translates as the tree of the Way; under this tree the Buddha sat and realized the Way). Subduing the Heavenly Māra (Avataṃsaka, 'Chapter on Leaving the World': 'Or he is seen dwelling in Tuṣita Heaven, entering the womb, emerging from the womb, leaving the household, realizing the Way, subduing Māra, turning the wheel of the Dharma, and entering nirvāṇa.' This is the text on subduing Māra in the Mahāyāna). At that time, the palace of the demon king shook spontaneously. The demon king Pāpīyas was terrified and assembled a vast army. Brandishing halberds and wielding swords, glaring and gnashing their teeth, they flew horizontally and threw [weapons] in confusion. The Bodhisattva viewed it like children's play. Pāpīyas said to the Bodhisattva: 'If you do not leave quickly, I will cast you into the ocean.' The Bodhisattva said: 'If you are first able to move this washing-pitcher, then you may cast me into the ocean.' Pāpīyas was unable to move it, and his army was routed and scattered. Pāpīyas's eldest son, Sārthavāha, bowed down in repentance: 'My father lacked wisdom and offended the Great Sage. May he receive your pardon' (The three sūtras: Cause and Effect, Saṃyuktaratnapiṭaka, and Lalitavistara. 'Māra' translates as 'one who takes life'. 'Pāpīyas' is the name of the demon king, translating here as 'extremely evil'). Having subdued Māra, he emitted a great radiance and forthwith entered samādhi, contemplating paramārtha-satya. He knew fully the good and evil deeds committed in the past, the lengths of life, and that all sentient beings transmigrating through the five destinies lack true reality (Sūtra of Cause and Effect).

34.29

On the eighth day of the second month, when the morning star appeared (the time toward dawn), he had a sudden, great awakening, obtained the unsurpassed Way, and realized supreme sambodhi (Sūtra of Cause and Effect. — The Sūtra of Cause and Effect places subduing Māra first and realizing the Way afterward; the list in the Sixiao yi is also the same. The Avataṃsaka Sūtra places realizing the Way first and subduing Māra afterward. Here we follow the meaning of the Avataṃsaka).

34.30

In this year, Lady Yaśo[dharā] gave birth to a son named Rāhula (translated as 'hindrance/concealment', because his being in the womb for six years was an obstruction).

34.31

Turning the Wheel of the Dharma.

34.32

After realizing the Way, the Tathāgata turned the wheel of the true Dharma. Beginning with the sudden and proceeding to the gradual, there were five periods. The Avataṃsaka is named the Sudden Teaching. The Deer Park, Vaipulya, and Prajñā are named the three gradual [teachings]. The Lotus and Nirvāṇa are neither sudden nor gradual.

34.33

The first is the Avataṃsaka period. At the bodhimaṇḍa, he initially spoke the Avataṃsaka. During three times seven days, he contemplated such matters. This refers to the Tathāgata's initial preaching of the sudden [teaching]. In terms of the text, it is sudden; in terms of the teaching, it combines the distinct with the perfect. It is like the sun first rising and first shining on the high mountains. Furthermore, it corresponds to drawing milk from a cow (the preaching during the three times seven days is called the Avataṃsaka of the Quiescent Site).

34.34

The fifth year: the second, the Deer Park period. Because the Tathāgata's preaching of the sudden [teaching] was received solely by those of great capacity, the śrāvakas in the assembly were like deaf-mutes. Thereupon, setting aside the great, he dispensed the small; without moving from the site of quiescence, he traveled to the Deer Park. For the five persons, including Kauṇḍinya, he expounded only the Tripiṭaka teaching, the four Āgama sūtras, and so forth (Kauṇḍinya translates as 'fire vessel'. Āgama translates as 'incomparable Dharma'; there are four names: Dīrgha, Madhyama, Saṃyukta, and Ekottarika).

34.35

In terms of time, it next illuminated the secluded valleys. In terms of flavor, it corresponds to drawing coagulated milk from milk (preached for twelve years in the Deer Park).

34.36

The sixteenth year: the third, the Vaipulya period. Reproving the one-sided, breaking down the small, praising the great, and commending the perfect, he preached all four teachings. The Tripiṭaka is the half-letter, while the shared, distinct, and perfect are the full letters. Preaching the full in contrast with the half, it is termed the 'confronting teaching'. He preached such sūtras as the Vimalakīrtinirdeśa and the Suvarṇaprabhāsa. In terms of time, it corresponds to the mealtime. In terms of flavor, it corresponds to drawing fresh butter from coagulated milk (eight years of Vaipulya).

34.37

The twenty-fourth year: the fourth, the Prajñā period. Transmitting the teaching and entrusting the wealth, harmonizing and sifting. Here the Tripiṭaka teaching was not preached; carrying along the two, shared and distinct, it correctly preached the perfect teaching. He preached the Mahāprajñāpāramitā and various Prajñā sūtras. In terms of time, it corresponds to mid-morning. In terms of flavor, it corresponds to drawing clarified butter from fresh butter (twenty-two years of Prajñā).

34.38

The forty-sixth year: the fifth, the Lotus and Nirvāṇa period. Opening the previous one sudden and three gradual teachings, converging them into the neither sudden nor gradual. Because it is unlike [the state of] the deaf-mutes, it is not sudden; because it is not divided into three periods, it is not gradual. The perfect teachings across all sections need not be opened at all; however, within those sections, [the perfect] was combined with, solely accompanied by, set against, or carried alongside [other teachings], so they were not equal to the pure, unmixed nature of the Lotus. In terms of time, the solar disk is directly at noon with not a single slant shadow. In terms of flavor, it corresponds to drawing ghee from clarified butter (eight years of the Lotus).

34.39

Entering Nirvāṇa.

34.40

With respect to nirvāṇa, there are two meanings: First, for those whose faculties were not yet ripe during the Lotus, he retroactively preached the four teachings and fully discussed the Buddha-nature, enabling them to know the true eternal and enter the great nirvāṇa; this is called the teaching of gathering up the remaining faculties. Second, because people of later ages would lose both the vehicle and the precepts, he further supported the Tripiṭaka and broadly opened the doctrine of eternity, setting up three kinds of expedients to support the one perfect reality; this is called the teaching of supporting the vinaya and discussing the eternal. If discussed in terms of time and flavor, it is identical with the Lotus (Nirvāṇa was preached when on the verge of extinction. From the previous passage, 'After realizing the Way, the Tathāgata turned the wheel of the true Dharma' downward, see the detailed account in the Basic Annals of the Buddha).

34.41

In the fifty-third year (renshin), on the fifteenth day of the second month, the Buddha was in the city of Kuśinagara (translated as 'triangle'), the birthplace of the Mallas, between the twin śāla trees (translated as 'firm and solid'). On the verge of nirvāṇa (translated as 'extinction and crossing over'), he emitted a great voice, broadly announcing to the great assembly: 'Today the World-Honoured One is about to enter nirvāṇa.' Then from his mouth he emitted various radiances, shining everywhere through the ten directions. After the great assembly had gathered, he preached the Dharma for them: 'All the unsurpassed true Dharma that I now possess has been entrusted to Mahākāśyapa; he shall serve as your great refuge, just like the Tathāgata.' He further told the great assembly: 'Now I entrust the true Dharma to kings, ministers, and the fourfold assembly; you should exhort and encourage all students to attain superior morality, concentration, and wisdom.' At that time, the World-Honoured One lay on his right side on a seven-jeweled couch. In the middle of the night, all was silent without a sound. At this time, the twin śāla trees drooped and covered the jeweled couch, mournfully turning white like white cranes. The sorrowful cries of the great assembly shook the entire world. Then the great assembly together helped the Tathāgata into a golden coffin. Out of great compassion, the World-Honoured One himself lifted the coffin, circled the city seven times, and arrived at the cremation ground. Using fine aromatic wood, the assembly built a great fragrant tower and lifted the coffin onto it. For Kāśyapa's sake, the Buddha once again made his two feet with the marks of thousand-spoked wheels appear outside the coffin. Kāśyapa bowed in reverence and praised him; the adamantine feet returned into the coffin on their own. Fire welled up from his heart and chest outside the coffin, gradually cremating him. Only after seven days was the fragrant tower exhausted. (All the above is from the Nirvāṇa Sūtra. Cremation is also jhāpita, here translated as 'cremation by fire'.)

34.42

Distribution of the Śarīra.

34.43

Śakra opened the coffin, took the Buddha's upper-right tooth, and erected a stūpa in heaven. The assembly collected the śarīra (here translated as 'bone-body'), filling eight golden jars, and brought them into the city of Kuśi[nagara] for seven days of offerings (Nirvāṇa). Eight kingdoms jointly divided the śarīra. King Ajātaśatru obtained eighty-four thousand portions, placed them in a casket of purple gold into the Ganges River, and built a stūpa to enshrine them (Aśokarājasūtra).

34.44

Compilation of the Tripiṭaka.

34.45

On the fifteenth day of the fourth month, Mahākāśyapa ascended Mount Sumeru (here translated as 'Wonderfully High') and struck a bronze gaṇḍī (strike: pronounced 'zhi-gua', meaning to strike; gaṇḍī: pronounced 'qian-di'. The treatises on phonology say: a bell; moreover, whatever wood or metal can be struck are all generally referred to by this name), gathering one thousand arhats (here translated as 'unborn') to compile the Dharma-piṭaka (collating all Dharma principles and gathering them into texts; the three—sūtras, vinaya, and treatises—are collectively called the Dharma-piṭaka). Ānanda saluted the Saṃgha, mounted the seat, and proclaimed: 'Thus have I heard: at one time the Buddha was dwelling in such-and-such place' (this phrase is placed at the beginning of all sūtras). Kāśyapa and the great assembly all shed tears: 'Yesterday we saw the Buddha, and today he is already described as "I heard"' (Mahāprajñāpāramitopadeśa).

34.46

The author remarks: The Buddha's Way is profound and far-reaching, not something that can be epitomized. This work merely serves to guide the beginners of our school and those gentry gentlemen who desire to know this Way. When one is young and full of vigor, reading this book hurriedly, though the text presents no obstruction, its meaning remains uncomprehended. If one can use this concise exposition to investigate the texts of the four fascicles of the Basic Annals of the Buddha, and query monks who understand the teachings concerning the uncomprehended meanings, scrutinizing word by word, the principle will suddenly become clear. For one wishing not to awaken to it—such a thing has never occurred.

34.47

In the renshin year of King Mu, on the fifteenth day of the second month, a violent wind suddenly arose, blowing off roofs and snapping trees. Mountains and rivers trembled. In the western quarter appeared twelve bands of white rainbows connecting north and south. The King asked the Grand Astrologer Heduo, who answered: 'It is the sign of the demise of a Great Sage in the west' (Zhoushu yiji).

34.48

In the time of King Mu, a wizard arrived from the westernmost realm who could enter water and fire, overturn mountains and rivers, with thousands of transformations and changes that were inexhaustible. King Mu revered him like a spirit and served him like a sovereign. Overlooking Mount Zhongnan, he built the Terrace of the Middle Heaven, a thousand fathoms in height (Liezi).

34.49

In the time of King Mu, Mañjuśrī and Maudgalyāyana (the Bodhisattva Mañjuśrī is translated here as 'Wonderful Virtue'; the Venerable Maudgalyāyana is translated here as 'Gatherer of Beans') came from the west to convert the King. They revealed that the Gaosi Terrace was the place where Kāśyapa Buddha had preached the Dharma (built by four brothers surnamed Gao). Thereupon, a Bodhimaṇḍa of Three Assemblies was constructed, and the Terrace of the Middle Heaven was built on Mount Zhongnan, a thousand feet high (the wizard in the Liezi refers to Mañjuśrī and the others). The King's second son created a statue of Kāśyapa Buddha in the stone caves of the North Mountain by the Qin River (Qin: pronounced with initial qi and rhyme zhen; the river issues from Shangdang). The King also rebuilt the Bamboo Grove Monastery at the old monastery of Kāśyapa Buddha on Mount Gu. Following the Buddha, the mountain deity requested five hundred arhats to reside there (Account of the Sensibility and Communication of Gods and Men).

34.50

The author remarks: The eastward flow of the Buddha's Dharma in fact began during the reign of King Mu. The making of images and building of monasteries all adhered to the old models of previous Buddhas. It is truly believable that past Buddhas had all extended their conversion to this land. When Śrībandhu and others brought sūtras to Qin, the First Emperor rejected and expelled them beyond the borders; this was simply because the time had not arrived and the potential faculties were not yet ripe. When Emperor Ming of Han responded to the dream, the Three Jewels arose simultaneously, and sovereign, ministers, and commoners all harmoniously took refuge. This is the auspicious fulfillment of what Suyu spoke of as the sound of teachings reaching here after a thousand years.

34.51

King Yi (son of Prince Jian'gong).

34.52

In the eighth year, the First Patriarch, Mahākāśyapa (translated as 'Great Light-Drinker'), having previously heard the Buddha preach the parable of the burning house in the assembly of the Lotus Sūtra, was among the four great śrāvakas who attained understanding from it. The Buddha bestowed a prophecy upon him that he would be named Light Buddha (this was a general entrustment of the Dharma). When nearing nirvāṇa, the Buddha addressed the great assembly: 'All the unsurpassed, correct Dharma that I now possess has been fully entrusted to Mahākāśyapa. He shall be a great refuge for you all' (see the specific entrustment of the Dharma; sustaining it in the final age requires this specific sense). The gold-threaded kāṣāya presented by [the Buddha's] maternal aunt was reserved to be handed over when Maitreya attains Buddhahood. Kāśyapa propagated and maintained [the Dharma] for twenty years, and then entrusted the treasury of the Dharma to Ānanda. He then took the Buddha's robe, went to Mount Kukkuṭapāda, and entered the samādhi of cessation, awaiting the advent of Maitreya (the aunt was Mahāprajāpatī, translated as 'Great Path of Love'; Kukkuṭapāda means 'Cock's Foot', where the three peaks of Vulture Peak resemble an upturned cock's foot).

34.53

King Xiao (named Pifang, younger brother of King Yi).

34.54

In the third year, the Second Patriarch, Ānanda (meaning 'Joyous Joy', cousin of the Buddha), having maintained the Dharma for twenty years, entrusted the treasury of the Dharma to Śāṇavāsa (translated as 'Hemp Clothes') in the kingdom of Mathurā. Furthermore, in the midst of the Ganges, he magically transformed [the waters] into golden earth, preaching the Dharma and bestowing prophecies upon Madhyāntika (translated as 'Mid-River') and five hundred rṣis.

34.55

In the thirty-second year, the Third Patriarch, Śāṇavāsa, in the kingdom of Mathurā, entrusted the treasury of the Dharma to Upagupta (translated as 'Great Protection').

34.56

King Li (named Huyi, son of King Li [Yi]).

34.57

In the thirty-third year, one hundred years after the Buddha's parinirvāṇa, King Aśoka (translated as 'Free of Sorrow') of Pāṭaliputra in Central India (the royal palace had many flowers) sent an envoy to inform Upagupta that he wished to pay his respects. Upagupta went to the king's dwelling, rubbed his head, spoke a verse, and pointed out the places where the Tathāgata had walked and stayed in the past, causing stūpas to be erected at all of them. Furthermore, from the dragon palace in the Ganges, he retrieved the relics of Śākyamuni that had been enshrined by King Ajātaśatru, and fashioned eighty-four thousand jewel stūpas. He commanded the spirits and deities to erect one stūpa in every city and settlement across Jambudvīpa with a population of one hundred million households, and so forth. Formerly, when the Buddha was begging for food in Rājagṛha, a young boy saw the World-Honoured One from afar and thought: 'I should make an offering of roasted flour.' He thereupon took fine sand in both hands and put it into the World-Honoured One's bowl, making the vow: 'By this merit, may I become a parasol king ruling over the world' (referring to the sense of covering over). He thus made an offering to the Buddha in that very life. The World-Honoured One smiled and told Ānanda: 'One hundred years after my nirvāṇa, this boy will govern one quarter as a wheel-turning king, of the Maurya clan, named Aśoka. Governing and transforming by the correct Dharma, he will widely distribute my relics and build eighty-four thousand stūpas for the King of the Dharma.'

34.58

The commentary says: Mātanga told Emperor Ming of the Han that there were nineteen places with Aśoka stūpas in Cīnasthāna. The Mahāsattva [Samantabhadra] told Liu Saha that there were Aśoka stūpas in five places: Luoyang (the Holy Mound), Jianye (Changgan), Maoyin (Yuji), Linzi, and Chengdu. Today, the nineteen places cannot all be known; but examining the five places, only the stūpa of Maoyin is visibly displayed in the world and accessible for worship. Truly, it is the good fortune of the living beings along the sea coast to encounter the Buddha in the final age!

34.59

In the thirty-fourth year, one hundred years after the Buddha's parinirvāṇa, monks of the Vṛji clan (meaning 'to avoid') in the city of Vaiśālī arbitrarily practiced the ten points—such as the Buddha permitting taking food with two fingers, up to receiving gold and silver. Each and every one of these was examined and verified to be non-Dharma and non-vinaya (translated as 'discipline'). Seven hundred arhats assembled to recite the Dharma and vinaya (this was the second council of seven hundred).

34.60

In the fifty-first year, the Fourth Patriarch, Upagupta, in the kingdom of Mathurā, entrusted the treasury of the Dharma to Dhītika.

34.61

King Ping (named Yijiu, son of King You; moved east to Luoyang).

34.62

In the thirty-second year, the Fifth Patriarch, Dhītika, in Central India, entrusted the treasury of the Dharma to Miccaka.

34.63

King Zhuang (named Tuohuan, son of King Huan).

34.64

In the seventh year, two hundred and fifty years after the Buddha's parinirvāṇa, the Bodhisattva Mañjuśrī went to the Snow Mountains, converted five hundred rṣis, and returned to his native land. Radiating a great light that illumined the world everywhere, he entered nirvāṇa.

34.65

○ In the seventh year of Duke Zhuang of Lu, in summer, the fourth month, on the day xinmao, the fixed stars were invisible. The commentary says: 'The night was bright' (Zuo Tradition commentary: 'Huan means fixed. Xinmao was the fifth day of the fourth month').

34.66

The commentary says: The Tiantai Commentary on the Vimalakīrtinirdeśa states that when the Buddha was born, stars fell like rain. Because the Ru ying jing mentions that 'a bubbling star descended to attend', it borrowed the text of the Zuo Tradition to describe it. Jingjue of Gushan could not discern this and claimed that Tiantai directly took the reigns of the two Zhuangs as the year of the Buddha's birth. However, the tradition states the day xinmao, which naturally was the fifth day of the fourth month, showing clearly that they do not match. If one wishes to substantiate the event of the night being bright in the Great Commentary, it is precisely verified by Mañjuśrī emitting light and entering nirvāṇa.

34.67

King Xiang (named Zheng, son of King Hui).

34.68

In the third year, the Sixth Patriarch, Miccaka, in Northern India, entrusted the treasury of the Dharma to Buddhanandi.

34.69

○ In the time of Duke Mu of Qin, a stone image was obtained in Fufeng. The Duke did not recognize it and discarded it in the horse stables. The spirit protecting the image grew angry and caused the Duke to fall ill. Furthermore, he dreamt that the Celestial Emperor reprimanded him. He questioned his attendants, and You Yu went to view the image and said: 'It is a Buddha spirit.' The Duke thereupon took the image, bathed it, and placed it in a clean chamber. The image suddenly emitted light. The Duke marveled greatly at this and summoned artisans to cast a bronze image.

34.70

In the fourth year of King Ling, the Seventh Patriarch, Buddhanandi, in the kingdom of Tiga, entrusted the treasury of the Dharma to Buddhamitra.

34.71

King Yuan (named Ren, son of King Jing).

34.72

In the first year, the Eighth Patriarch, Buddhamitra, in Central India, entrusted the treasury of the Dharma to the monk Pārśva.

34.73

King Zhending (named Jie, son of King Yuan).

34.74

In the first year, Lie Yukou of Zheng lived in seclusion in the wilds of Zheng and authored a work, which records that Confucius answered the Grand Administrator of Shang: 'Among the people of the West, there is a sage. He does not govern, yet there is no disorder; he does not speak, yet he is spontaneously trusted; he does not transform, yet [the way] spontaneously progresses. So vast is he that the common people cannot find a name for him!' His book contains eight chapters and is titled Liezi.

34.75

Zhang Wujin commented: 'Liezi studied Confucius. Confucius was a sage, yet he still knew to revere the teachings of the West. Why is it that modern scholars, before even reading his writings, make it their sole duty to reject the Buddha?'

34.76

King Kao (named Wei, son of King Zhending).

34.77

In the fourth year, five hundred years after the Buddha's parinirvāṇa, Asaṅga appeared in India to propagate the teaching. His younger brother Vasubandhu initially composed five hundred treatises of the Hīnayāna; later, through Asaṅga's awakening of him, he additionally composed five hundred treatises of the Mahāyāna. The world called him the 'Master of a Thousand Treatises'.

34.78

King Weilie (named Wu, son of King Kao).

34.79

In the ninth year, the Ninth Patriarch, the monk Pārśva, in Pāṭaliputra, entrusted the treasury of the Dharma to Puṇyayaśas.

34.80

King Xiansheng (named Bian, younger brother of King Weilie).

34.81

In the thirty-fifth year, the Tenth Patriarch, Puṇyayaśas, in Pāṭaliputra, entrusted the treasury of the Dharma to Aśvaghoṣa. Originally, Aśvaghoṣa had fixed a blade upon a staff and inscribed it: 'If there is a wise man in the world who can defeat me, I will cut off my head in apology.' At that time, Puṇyayaśas was sitting in a tranquil grove, expounding that all dharmas are empty, without self, and without person. He said to Aśvaghoṣa: 'If speaking conventionally, there is the provisional name "self"; but according to the ultimate truth, how can a self be found?' Aśvaghoṣa knew that his argument was defeated and was about to cut off his head in apology. Puṇyayaśas said: 'Our Dharma is benevolent and does not cut off your head. The Tathāgata foretold that you, after six hundred years, would transmit the treasury of the Dharma.' Thereupon, he ordained him as a monk.

34.82

King Nan (named Yan, son of King Jing).

34.83

In the thirty-first year, the Eleventh Patriarch, Aśvaghoṣa, in Southern India, entrusted the treasury of the Dharma to Kapimala. Kapimala composed the Treatise on Non-Self in a full hundred verses. Wherever this treatise reached, the māras and heterodox thinkers were without exception shattered and overthrown.

34.84

Qin (capital at Yong).

34.85

The First Emperor (Ying Zheng, son of King Zhuangxiang).

34.86

In the fourth year, eighteen śramaṇas of the Western Regions, including Śrībandhu, came to convert [the people], bringing Buddhist scriptures. The Emperor imprisoned them because of their strange customs. At night, a sixteen-foot golden spirit smashed the door and released them. The Emperor was startled, bowed his head to apologize, and sent them out of the border with generous gifts (Zhu Shixing's Scriptural Catalogue).

34.87

In the thirteenth year, the Twelfth Patriarch, Kapimala, in Southern India, entrusted the treasury of the Dharma to Nāgārjuna. Nāgārjuna appeared seven hundred years after the Buddha's parinirvāṇa. In ninety days, he recited and mastered the Tripiṭaka, and composed the Great Fearlessness Treatise in one hundred thousand verses to illuminate the ultimate truth (also named the Mahāprajñāpāramitā-śāstra; Nāgārjuna's deeds appear in the record of the Fourteenth Patriarch).

34.88

In the thirty-fourth year, Chancellor Li Si requested that the court historians burn all records except those of Qin. Except for those under the duty of Erudites, whoever in the empire dared to conceal the Book of Songs, the Book of Documents, or the writings of the Hundred Schools was to take them all to the commandery administrators and commandants to be burned indiscriminately. Those who dared to speak of the Songs and Documents in pairs were to be executed in the public marketplace. The imperial order said: 'Approved.' ○ Wei Hong's Preface on Ancient Script (Later Han): When Qin changed the ancient script and substituted the clerical script for the seal script, the people criticized it. At that time, seven hundred scholars were court gentlemen. The First Emperor secretly ordered melons to be planted in the winter months in a warm area of a ravine on Mount Li. When the melons bore fruit, he had someone submit a memorial stating that melons had borne fruit in winter. He decreed that the Erudites and scholars discuss it. As each person's view was different, he sent them all to view it, having prepared a hidden trap. While the scholars were debating and questioning one another, the trap was sprung and they were buried with soil (Hanshu commentary).

34.89

The commentary says: Li Si urged Qin to burn the books and bury the scholars alive; his defiance of the Heavenly Way and extermination of human morality were extreme indeed! Cui Hao urged Taiwu to abolish Buddhism, burn its scriptures, and bury its followers alive; this was using Qin's old method. Han Yu's words said: 'Make men of their men, and burn their books.' This used Cui Hao's legacy method; he merely did not encounter such a ruler. Although his empty words brought no disaster, if someone in later generations should adopt and practice his words, would it not be an encumbrance upon glorious virtue? Let this be a warning!

34.90

Comprehensive Record of the Buddhas and Patriarchs, Fascicle Thirty-Four (End).

Linked texts (1)

佛祖統紀 — 志磐, Classical Chinese