釋迦譜 2

English (machine translation) 2

Language: English

2.18 — 3 parts

2.1

Compiled by the Liang śramaṇa Shi Sengyou

10. Record of the Circumstances of the Renunciation of Śākya's Cousin Devadatta (lacking in original)
11. Record of the Renunciation of Śākya's Cousin Aniruddha and Bhaddiya (lacking in original)
12. Circumstances of the Renunciation of Śākya's Cousin Sundarananda (lacking in original)
13. Record of the Circumstances of the Renunciation of Śākya's Son Rāhula (lacking in original)
14. Record of the Renunciation of Śākya's Maternal Aunt Mahāprajāpatī
15. Record of the Parinirvāṇa of Śākya's Father King Śuddhodana
16. Record of Śākya's Mother Lady Māyā
17. Circumstances of the Parinirvāṇa of Śākya's Maternal Aunt Mahāprajāpatī
18. Record of the Circumstances of Śākya's Extinguishing Past Karma

2.3

14. Record of the Renunciation of Śākya's Maternal Aunt Mahāprajāpatī

2.4

The Buddha returned to the kingdom of Kapilavastu. Mahāprajāpatī Gautamī bowed her head in homage and addressed the Buddha, saying, "I have heard that if a woman makes energetic progress, she can attain the four stages of the śramaṇa's path. I wish to be allowed to receive the Buddha's Dharma and Vinaya. Having faith while dwelling in household life, I desire to leave home to cultivate the Way." The Buddha said, "Stop! Do not delight in having women enter my Dharma and Vinaya and wear the robes of the Dharma; for their entire lives they will not be completely pure and thoroughly consummate the brahma-practice." Gautamī then pleaded again, doing so up to three times. The Buddha did not grant permission, so she paid homage and withdrew.

At a later time, the Buddha was again traveling in Kapilavastu. Gautamī sought to leave home as before, and the Buddha again did not permit it. The Buddha, having stayed in this kingdom with the bhikṣus to retreat from the rains for three months, finished [the retreat] and departed the kingdom. Mahāprajāpatī, together with elderly women and others, set out together in pursuit of the Buddha, stopping at the riverside. Mahāprajāpatī then stepped forward, paid homage, and again sought to leave home. The Buddha said, "Stop, stop!" As before, he did not permit it. She then stepped forward, paid homage, circumambulated the Buddha, and withdrew. She stood outside the gate wearing worn and ragged clothes, barefoot, her face covered in grime, her clothes soiled with dust, sighing and weeping.

Ānanda saw her and immediately asked, "Why are you like this?" She replied, "Now, because I am a woman, I cannot leave home; I am merely grieving for myself." Ānanda said, "Stop, stop, and ease your mind for now. Wait for me to address the Buddha." Ānanda immediately entered, bowed his head, and addressed the Buddha, saying, "I have heard from the Buddha that if a woman makes energetic progress, she can attain the four paths. Now Mahāprajāpatī with an utmost mind desires to receive the Dharma and Vinaya. I pray that the Buddha grant permission." The Buddha said, "Stop, stop! Do not delight in letting women enter my Dharma and Vinaya to become śramaṇas. Why is this? Just as when a family bears children with many daughters and few sons, you should know that this family will thereby decline, so too, if women are permitted to leave home, it will cause the Buddha's pure brahma-practice not to endure for long. Just as when weeds are mixed among the crops in a paddy field, they will damage and ruin the fine grain, so too, if women are made to enter my Dharma and Vinaya, it will surely cause the pure Great Way not to flourish for long."

Ānanda said again, "Mahāprajāpatī had much good intent toward you. When the Buddha was first born, she personally nurtured and raised you until you grew up." The Buddha said, "It is so. Mahāprajāpatī truly had much good intent and was kind to me. Now that I have attained buddhahood, I am also of great kindness to Mahāprajāpatī. It is solely due to me that Mahāprajāpatī has been able to take refuge in the Three Jewels, have no doubts regarding the Four Noble Truths, establish faith in the five faculties, and receive and uphold the five precepts. Thus, Ānanda, even if someone were to provide clothes, food and drink, bedding, and medicines for illness for their entire life, it would not equal this kindness and virtue of mine." The Buddha told Ānanda, "If a woman wishes to become a śramaṇa, the eight dharmas of respect must not be transgressed; she must study and practice them for her entire life. Just as with water defense, one skillfully repairs the dikes and dams so as not to let it leak and be lost—one who is able to be like this may enter the Dharma and Vinaya."

Ānanda received this attentively, paid homage, and went out. He informed Mahāprajāpatī, saying, "Gautamī, you need no longer grieve." He then explained the Buddha's words to her one by one: "If you can be like this, you may leave home." Mahāprajāpatī was immediately delighted and said, "Indeed! Ānanda, hear my words: just as a daughter of the four castes, having bathed, applied perfumed ointment, and adorned herself in fine clothes, when someone further takes fine flowers, fragrances, and precious gems to make a buyao hairpin and offers it to that girl, would she not gladly receive it upon her head? Now, concerning the eight dharmas of respect instructed by the Buddha, I too with a joyful mind wish to receive them upon my head." At that time, Mahāprajāpatī then left home, received the full precepts, became a bhikṣuṇī, and upholding the Dharma and Vinaya, subsequently attained arhatship.

Later, at another time, Mahāprajāpatī, together with the senior nuns, went together to Ānanda and said, "The senior nuns have all long cultivated the brahma-practice and have already seen the truths. How could they be made to pay homage to young and junior bhikṣus?" Ānanda said, "Wait a moment. I will ask the Buddha now." Ānanda immediately went and addressed the Buddha. The Buddha said, "Stop, stop! You should be cautious with such words and must not speak them. Moreover, what you know does not equal what I know. If women were not to leave home, non-Buddhists of heterodox study and all worthy ones would make various offerings of the four necessities, spreading their hair upon the ground and requesting [the monks] to step upon it, serving them as they serve the sun and moon, as they serve the heavenly spirits. My True Dharma would flourish for a thousand years. Because women have been delivered, it will gradually decline at five hundred years. Why is this? There are five states that a woman cannot attain. What are the five? First, she cannot become a Tathāgata; second, she cannot become a wheel-turning sage king; third, she cannot become the heavenly king of the second [heaven], Trāyastriṃśa; fourth, she cannot become the māra-king of the sixth heaven; fifth, she cannot become the Brahmā heavenly king of the seventh [heaven]." Having heard this, Mahāprajāpatī and the others rejoiced and practiced accordingly.

2.5

(Extracted from the Mahīśāsaka Vinaya: Mahāprajāpatī's leaving home and receiving the practice of the eight dharmas of respect is in every matter the same. Mahāprajāpatī, through Ānanda, asked the Buddha: "Prajāpatī having received the eight dharmas of respect has thereby obtained the full ordination. I do not know how it should be for the five hundred Śākya women." The Buddha said, "Lead them to an assembly of ten within the Great Saṅgha. Mahāprajāpatī shall serve as the upādhyāyikā and perform the karmavācanā, giving them the full ordination. Three persons may receive it at one time; it may not be four persons." The *Da fangbian jing* says: "Māra Pāpīyān and those of various wrong views, in the long night of evil and heterodoxy, cling to false doctrines and slander the Buddha, Dharma, and Saṅgha. Therefore the Tathāgata did not permit women to gladly enter the Buddha's Dharma. The Buddha's maternal aunt Gautamī made three requests and was not permitted; in sorrow, grief, and suffering, Ānanda pleaded on her behalf: 'The Buddhas of the past were fully endowed with the fourfold assembly; why should the Tathāgata alone not be fully endowed?' The Buddha said, 'Ānanda, if Gautamī arouses great vigor to cultivate the eight dharmas of respect, she is permitted to enter the Buddha's Dharma.' Gautamī's mind was greatly delighted. The Buddha said, 'In future ages, if there are bhikṣuṇīs and women, they should always with an utmost mind be mindful of Ānanda's kindness, invoke his name, and make offerings to him. Ānanda, through his great supernatural power, will respond to their voices and protect and assist them.'")

2.6

Sengyou respectfully reflects: The Buddhas of the three periods of time are all fully endowed with the fourfold assembly. Yet when Gautamī prayed for the Dharma, why was he so urgent in refusing and blocking her? Was it not because women's obstacles are heavy, becoming pests to the Way, so he polished and struck them down in order to admonish those of the future?

2.7

Record of the Nirvāṇa of Śākya's Father, King Śuddhodana, No. 15 (extracted from the *Sūtra on the Nirvāṇa of King Śuddhodana*)

2.8

The king of the Śākya country was named Śuddhodana. He governed with correct Dharma, transforming [his subjects] with virtue, benevolence, and righteousness, and constantly practiced a mind of loving-kindness. At that time he fell gravely ill: the four great elements within his body flared up at the same time, ravaging his physical form; his joints were on the verge of coming apart, and his panting breath was uneven, rushing like a torrential current. The ministers issued an order that all the skilled physicians in the country should assemble, but despite various treatments, none could cure him. At that time, the king tossed and turned in agony without ceasing, like a fish in shallow water. When the queen and court ladies saw the king like this, their grief and distress deepened still further. Then King Śuklodana, King Droṇodana, King Amṛtodana, and the various ministers all cried out in unison: "Now the king is collapsing toward death, and we shall forever lose his protection. The kingdom will become weak and depleted." The king's body trembled, his lips and mouth dried up, his voice ceased, he was dizzy and faint, and his tears fell. Then the kings and ministers knelt long with hands clasped, and together addressed him, saying: "Great King, by nature you have never taken pleasure in doing evil; within the span of a finger-snap, you never wearied of planting virtue. You sheltered and nurtured the people, and not one failed to find peace; your renown was heard throughout the ten directions. Great King, why are you so sorrowful today?" Then King Śuddhodana managed to utter a sound, and addressed the kings, saying: "Though my life is coming to an end, I do not consider that suffering. I only regret that I do not see my son Siddhārtha; I also regret that I do not see my second son Nanda, who has eliminated lust and worldly desires; I further regret that I do not see Prince Ānanda, son of Droṇodana, who preserves the treasury of the Buddha's Dharma without losing a single word; and I also regret that I do not see my grandson Rāhula, who, though young in years, is fully endowed with miraculous powers and flawless in his observance of the precepts. If I could but see these sons and heirs, then though my illness is grave and I have not yet escaped saṃsāra, I would not consider it suffering." When those beside the king heard these words, there was none who did not weep, their tears falling like rain. Then King Śuklodana said: "I have heard that the World-Honoured One is at Gṛdhrakūṭa Mountain in Rājagṛha, fifty yojanas distant from here. The king is now growing ever weaker; even if we were to dispatch messengers, the road is far and remote, and the delay would render it useless. We pray only that the Great King will not be overwhelmed by sorrow and yearn from afar for his sons." When King Śuddhodana heard this speech, he shed tears and replied to King Śuklodana: "Though my sons and heirs are far away, my hope and longing never cease. Why is that? My son has become a Buddha. With great loving-kindness and compassion, through divine supernormal powers, his divine eye sees completely through, and his divine ear hears completely through, to rescue and deliver sentient beings who are ready to be saved. Just as when hundreds of thousands of koṭis of beings are drowning in water, one who with a compassionate mind constructs a boat or raft to carry them across to deliverance never grows weary or exhausted—so it is with my hope to see the World-Honoured One today. Why is this so? Day and night the World-Honoured One constantly abides in samādhi, ever observing sentient beings with the divine eye; toward those who should receive conversion, he has a mind of compassion, just like a mother thinking of her child." At that time, the World-Honoured One was on Vulture Peak. With his divine ear he heard from afar, within the great city of Kapilavastu, his royal father's sorrowful yearning and the words of the various kings. Immediately, with his divine eye, he saw from afar his royal father lying ill in bed, emaciated, exhausted, haggard, and his life about to end; and he knew that his father thirsted and longed to see his sons. At that time, the World-Honoured One told Nanda: "Our royal father Śuddhodana is superior to worldly kings; he is our father. Now he has contracted a grave illness; we ought to go. While his life still remains, we can meet with him and fulfill the king's wish." Nanda received the instruction, knelt long, paid homage, and said: "Indeed, World-Honoured One. King Śuddhodana is our father; he was able to give birth to a holy son who brings benefit to the world. Now we ought to go to repay his kindness of rearing and nurturing us." Ānanda joined his palms, stepped forward, and addressed the Buddha, saying: "King Śuddhodana is my uncle; he permitted me to leave the household to become a disciple of the Buddha. Therefore I wish to go." Rāhula also stepped forward and addressed the Buddha, saying: "Although the World-Honoured One is my father, you renounced the kingdom to seek the Way. It was through my grandfather the king's care and nurture that I grew to maturity and was able to leave the household. Therefore I wish to go to pay my respects to my grandfather the king." The Buddha said: "Excellent! You should know that this is the time to fulfill the king's wish." At that time, the World-Honoured One, through his supernormal power, soared into the sky like the king of geese and suddenly appeared, releasing a great radiance over Kapilavastu. When the people of the country saw the Buddha arriving from afar, they all raised their voices and wept, saying: "If the Great King passes away, the name of the Śākya country will surely be extinguished!" The people in the city wept toward the Buddha and addressed the World-Honoured One, saying: "The Great King's life will not last long in this state. We pray only that the Tathāgata will go quickly to meet with him!" The people of the country rolled on the ground, throwing themselves down, sobbing and weeping; some tore off their necklaces, while others took dust and dirt to smear themselves. When the Buddha saw this, he admonished the people of the country: "Impermanence and separation have existed from ancient times until now. You all should reflect upon this: saṃsāra is suffering; only the Way is true." Thereupon the World-Honoured One, by virtue of the ten powers, the four fearlessnesses, and the eighteen unshared dharmas of the Buddhas, emitted a great radiance. He further emitted a great radiance by virtue of the thirty-two marks and eighty minor signs, and emitted a great radiance by virtue of the merits performed over immeasurable asaṃkhyeya kalpas. That light shone brightly, penetrating within and without, pervading the borders of the kingdom; the light illuminated the king's body, and his suffering found relief and peace. The king was astonished and said: "What light is this? Is it the light of the sun or the moon? Or is it the light of the devas? As this light touches my body, it is like heavenly sandalwood, causing the pain and suffering in my body to cease. Could it be that my son Siddhārtha has come? Beholding light beforehand is his usual auspicious sign." Then King Amṛtodana entered the palace from outside and addressed the Great King, saying: "The World-Honoured One has already arrived! Leading his disciples Ānanda, Rāhula, and others, he has travelled through the air to come here. The king should rejoice and cast off his sorrowful and bitter heart." When the king heard that the Buddha had come, his reverence leaped with joy, and without realizing it he sat up. In an instant, the Buddha entered the palace. When the king saw the Buddha arrive, he raised both hands from afar to receive his feet, and said: "I pray only that the Tathāgata will touch my body with his hand, so that I may find peace. I am afflicted by illness; like the pressing of sesame oil, the pain is unbearable. My life is about to end; can it ever return? Now that I have seen the World-Honoured One for the last time, my painful sorrow is instantly removed." The Buddha knew that his royal father was gravely ill, emaciated, and so altered in appearance as to be hard to recognize. He said to Nanda: "Observe the king's form in earlier times: how majestic his physical body was, how handsome his appearance, how far his renown was heard! Now that he has contracted a grave illness, he is hardly recognizable. Where now are that handsome appearance and that reputation for valor?" Then King Śuddhodana, with single-minded devotion, joined his palms and praised the World-Honoured One. The Buddha said: "I pray only that my royal father will no longer grieve or be distressed. Why is that? Your virtue and practice of the Way are fully complete, without flaw or deficiency." The Buddha extended his golden arm, with a palm like a lotus flower, and placed his hand upon his royal father's forehead: "The king is a person of pure moral conduct, whose mental defilements are already removed. Now you should rejoice, and ought not to sorrow or be distressed. You should carefully contemplate the meanings of the teachings in the sūtras. In that which is unstable, you have attained a steadfast resolve by planting roots of goodness. Therefore, Great King, you should rejoice; though your life is about to end, you can set your mind at ease." Then King Amṛtodana, with a reverent mind, addressed King Śuddhodana, saying: "The Buddha is your prince, whose supernormal powers are complete and without equal. Your second son Nanda is also your prince, who has already crossed the ocean of saṃsāra and desires, and is unimpeded in the four paths. Prince Ānanda, son of Droṇodana, has tasted the flavor of the Dharma; the Dharma taught by the Buddha is like a deep ocean, and he retains all of it without forgetting a single phrase. Your royal grandson Rāhula is fully endowed with virtue and the Way, has attained the dhyāna concentrations, and realized the fruits of the four paths. These four sons and heirs have already destroyed the net of Māra." When King Śuddhodana heard these words, he leaped for joy and could not contain himself. He took the Buddha's hand in his own hands and placed it upon his heart. From his couch, the king joined his palms and paid mental homage at the World-Honoured One's feet. While the Buddha's palm remained upon the king's heart, impermanence confronted him: his life ended, his breath ceased, and he suddenly passed on to the afterlife. Thereupon the Śākyas wailed and wept, throwing their bodies down and beating the ground with both hands. Loosening their topknots and disheveling their hair, they cried out together: "We have forever lost our shelter! The most supreme king among kings has now passed away, and the kingdom has lost its majesty and power!" Then the Śākya youths bathed the king's body with various scented waters, wrapped it in cotton cloth and various silks and brocades, and placed it in a coffin upon a lion throne. It was adorned with the seven jewels, with pearl nets hanging around its sides. They raised the coffin and placed it upon the lion throne, scattering flowers and burning incense. The Buddha and Nanda stood respectfully before the head of the bier; Ānanda and Rāhula stood at the feet of the bier. Nanda knelt long and addressed the Buddha: "Our royal father reared me. I pray that you will permit Nanda to carry our royal father's coffin." Ānanda joined his palms, stepped forward, and addressed the Buddha: "I pray only that you will permit me to carry my uncle's coffin." Rāhula also addressed the Buddha, saying: "I pray only that you will permit me to carry my royal grandfather's coffin." At that time, the World-Honoured One considered that people of future ages would be fierce and violent, failing to repay the kindness of their parents' rearing and nurture; for the sake of these unfilial sentient beings of the future, in order to set forth a model of teaching, the Tathāgata wished to carry his royal father's coffin in person. Instantly, the trichiliocosm shook in six ways, and all sentient beings rose and sank in tumult, like a boat on water. At that time, all the devas of the desire realm, together with countless hundreds of thousands of retinues, arrived to attend the funeral. Vaiśravaṇa, Heavenly King of the North, leading hundreds of thousands of koṭis of yakṣas, spirits, and ghosts, arrived to attend the funeral. Dhṛtarāṣṭra, Heavenly King of the East, leading hundreds of thousands of koṭis of gandharvas, spirits, and ghosts, arrived to attend the funeral. Virūḍhaka, Heavenly King of the South, leading hundreds of thousands of koṭis of kumbhāṇḍas, spirits, and ghosts, arrived to attend the funeral. Virūpākṣa, Heavenly King of the West, leading hundreds of thousands of koṭis of nāgas and spirits, arrived to attend the funeral. All raised lamentations and cried aloud. Then the Four Heavenly Kings secretly deliberated among themselves, observing that for the sake of those in future ages who are unfilial to their parents, the Buddha with great loving-kindness and compassion wished to carry his royal father's coffin with his own body. Then the Four Heavenly Kings all knelt long together, and speaking in unison, addressed the Buddha: "We are disciples of the Buddha, having heard the Dharma from the Buddha and attained srotāpanna. For this reason, we ought to carry the coffin of the royal father." The Buddha permitted the Four Heavenly Kings to carry his royal father's coffin. The Four Heavenly Kings each transformed their bodies into human forms, lifted the coffin with their hands, and placed it upon their shoulders. Among all the people of the country, great and small, there was none who did not weep. At that time, the Buddha's majestic radiance became even more manifest, like ten thousand suns appearing together. The Tathāgata, holding an incense burner in his own hand, walked in front leading the way to the cemetery. On Vulture Peak there were a thousand arhats who, by the power of supernormal feats, arrived through the sky, bowed their heads at the Buddha's feet, and addressed the Buddha, saying: "We pray only that the Buddha command us: what task shall we perform?" Then the Buddha instructed the arhats: "Go quickly to the islands of the great ocean and fetch ox-head sandalwood and various scented woods." Having received the instruction, within the span of a finger-snap they each reached the ocean, gathered the fragrant firewood, and in the time it takes to bend and extend an arm, they returned. The Buddha and the great assembly stacked the fragrant firewood together, raised the coffin onto it, and set it ablaze with fire. When the entire great assembly saw the fire blazing fiercely, they all faced the Buddha, rolling on the ground and throwing themselves down, weeping with even greater sorrow. Those who had attained the Way congratulated themselves on their fortune, while those who had not yet obtained the Way felt their hearts tremble with dread, their body hair standing on end. The Buddha addressed the fourfold assembly, saying: "The world is impermanent, suffering, empty, and non-self; nothing is durable, being like an illusion, like a phantom, like a mirage in the heat, like the moon in water. Life does not endure for long. You people only see this fire and think it is hot, but the fire of various desires is vastly hotter than this! Therefore you should encourage yourselves to seek escape from saṃsāra; only then will you attain great peace." When the fire had consumed the Great King's body, the various kings each took five hundred vessels of milk to extinguish the fire. After the fire was extinguished, they competed to collect the bones and placed them in a golden casket. Directly upon that spot they built a stūpa together, hanging silk banners and canopies to make offerings to the stūpa-shrine. Then the great assembly spoke in unison, addressing the Buddha: "The great King Śuddhodana's life has now ended; in what realm has his consciousness been reborn? We pray only that the World-Honoured One will explain and expound this." At that time, the Buddha told the assembly: "My royal father Śuddhodana was a pure person; he has been reborn in the Śuddhāvāsa Heaven."

2.9

I, Sengyou, observe that the transformations of impermanence are extreme indeed! Truly, whatever has form cannot escape them. For even when the Heavenly Honored One guarded against sickness, He could not prolong his life; and though hands were joined at the heart, there was no principle by which to rescue him. When the retribution is exhausted and the destined span ends, impermanence arrives to meet one. Therefore, the sage cultivates the fruit of long life and does not nurture a body of plantain and foam.

2.10

Record of the Mother of the Śākya, Lady Mahāmāyā, No. 16 (derived from the Sūtra on the Buddha Ascending to the Trāyastriṃśa Heaven to Preach the Dharma for His Mother)

2.11

The Buddha was in the Joyful Park of the Trāyastriṃśa Heaven, under the Pārijāta tree, observing the three months' summer retreat. At that time, surrounded by the fourfold assembly, the Tathāgata emitted a thousand rays of light from the pores of His body, which universally illuminated the trichiliocosm. Within each ray of light there was a thousand-petaled lotus, and within each flower was a transformed Buddha, whose majestic radiance shone beyond all comparison. The devaputras did not know from what cause this occurred. The Buddha told Mañjuśrī: "Go to my mother's place and say that I am here; I hope my mother will condescend to come for a while to pay homage to the Three Jewels." Mañjuśrī went immediately and informed Māyā. When she heard it, milk flowed spontaneously from her breasts, and she spoke these words: "If it is truly Siddhārtha whom I bore, let this milk reach his mouth." Having spoken these words, the milk spurted from both breasts like white lotus flowers and directly entered the mouth of the Tathāgata. When Māyā saw this, she leaped with joy and delight, like flowers bursting into full bloom. The trichiliocosm shook universally, and wonderful flowers and fruits blossomed and ripened out of season. She then said to Mañjuśrī: "Ever since the Buddha and I became mother and son, my joy and peace have never been like today." She then went with Mañjuśrī to the Buddha's place. The World-Honoured One saw His mother coming from afar, appearing like the trembling of Mount Sumeru; He then addressed His mother with a Brahmā voice, saying: "Wherever the body traverses, suffering and joy accompany it; you should cultivate nirvāṇa and forever leave suffering and joy behind." Māyā threw her five limbs to the ground with single-minded devotion; her focused and correct mindfulness subdued and eliminated the fetters. The Buddha preached the Dharma for her. When Māyā heard it, she immediately remembered her past lives; her roots of goodness matured, she destroyed eighty koṭis of blazing fetters, and attained the fruit of srotāpanna. She then said to the Buddha: "I have realized liberation from the prison of birth and death." When the great assembly gathered there heard these words, they spoke in unison with different mouths: "May all sentient beings attain liberation!" At that time, the World-Honoured One extensively taught the assembly in the Trāyastriṃśa Heaven, bringing great benefit. When the three months came to an end and He was about to descend, He instructed Kumāra: "You may now descend to Jambudvīpa and tell them: 'The Tathāgata will soon enter parinirvāṇa.'" When the sentient beings at that time heard these words, they were exceedingly sorrowful and distressed, saying: "Lately we did not know where the Great Master was; now He is up in the Trāyastriṃśa Heaven, and furthermore He is about to enter parinirvāṇa. How bitter! The eye of the world is about to be extinguished. Our sinful bodies are far removed from heaven; we have no way to ascend to heaven to respectfully beseech Him. We only wish that you, benevolent one, will convey our plea: we only pray that He will take pity on the people of Jambudvīpa and return quickly." Kumāra then returned to the Buddha's place and reported everything to the Buddha. When the World-Honoured One heard these words, He emitted five-colored rays of light, shining brilliantly. Then Śakra, lord of the devas, knowing that the Buddha was about to descend, sent spirits to create a three-flight jeweled staircase: the center was of Jambūnada gold, the left of lapis lazuli, and the right of agate, with carved railings of utmost splendor. The Buddha said to Māyā: "The nature of birth and death is that there must be parting. I must now descend and return to Jambudvīpa; before long I shall also enter parinirvāṇa." Māyā shed tears and spoke in verse. Then the World-Honoured One took leave of His mother, stepped down the jeweled stairs, with Brahmā holding a canopy and the Four Heavenly Kings standing in attendance to the left and right. The fourfold assembly sang hymns of praise, and heavenly instrumental music filled the air; scattering flowers and burning incense, they escorted Him down. The kings of Jambudvīpa, such as Prasenajit, and the entire great assembly gathered at the jeweled staircase, bowing their heads to welcome Him. The Buddha returned to the Jetavana and took the lion throne, surrounded by the fourfold assembly, leaping with joy.

2.12

I, Sengyou, reverently reflect: Seven days after the Buddha was born, His mother ascended to Trāyastriṃśa; this is the same for all Tathāgatas of the three times. Māyā accumulated causes to host His transformation and give birth to the sage. Therefore, even after becoming the Teacher of Devas, He tasted her milk; and even after entering nirvāṇa, she arose again to pay Him respect. The virtue of wishing to repay her reached the utmost here.

2.13

Record of the Mother's Sister Mahāprajāpatī's Nirvāṇa, No. 17 (derived from the Sūtra on the Buddha's Mother's Nirvāṇa)

2.14

At the monastic park of the royal grove, the bhikṣuṇī Mahāprajāpatī, who was the Buddha's maternal aunt, was about to enter parinirvāṇa, and said: "I cannot bear to see a world without the Tathāgata, the Arhat, the Perfectly Enlightened One, and the arhats having entered parinirvāṇa. I shall first rest my spirit and return to original non-being." The Buddha's omniscient knowledge completely illumined her mind, and He said to Ānanda: "Mahāprajāpatī thinks, 'I cannot bear to see the World-Honoured One and the arhats entering nirvāṇa; I wish to pass away first.'" When Ānanda heard this instruction, he bowed his head and said: "Hearing the Honored One's words now, my four limbs go limp, my mind is blocked and my intellect depleted; I cannot tell the names of the four directions." The Buddha told Ānanda: "Do you think that when Mahāprajāpatī passes away, she will take away the seeds of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, the four stations of mindfulness, or even the eightfold path?" He replied: "No. But I only reflect that seven days after the Buddha was born, the queen mother died, and this compassionate mother bestowed immense kindness upon the Buddha." The World-Honoured One sighed and said: "As you have said, my compassionate mother indeed has great kindness toward me for nursing and feeding me. This kindness is difficult to repay, but I have already repaid it. I also have an incalculable kindness toward my mother. Because of my instruction, she took refuge in the Three Jewels; her vision regarding the path of the cessation of suffering and its origin became clear, completely exhausting all bonds of existence and attaining non-attachment. If one can awaken the delusion of an ignorant person and cause them to enter the true path of the cessation of suffering and its origin, that kindness surpasses Sumeru. Therefore, Ānanda, my great kindness to Mahāprajāpatī is boundless." At that time, Mahāprajāpatī and five hundred nuns (nuns are bhikṣuṇīs; Kang Senghui's commentary on the Fajing jing says: "Ordinary worldlings are greedily defiled by the six sense objects, like a starving man eating without knowing satiety. Sages cut off greed and dispel the famine of the six sense faculties; therefore leaving home is called dispelling famine") went together to the Buddha's place. All bowed their heads and faces to the Buddha's feet, stepped back, stood with folded hands, and said to the Buddha: "We cannot bear to see the Buddha and the arhats entering parinirvāṇa; we wish to enter nirvāṇa first." The Buddha silently consented. Mahāprajāpatī stroked the Buddha's feet with her hands, saying: "This is the last time I behold the Tathāgata, the Perfectly Enlightened One; from now on, I will behold Him no more." The five hundred nuns presented their petitions as above; the Buddha consented, and explained to them the afflictions of the body and the peace of parinirvāṇa. All the nuns rejoiced, circumambulated the Buddha three times, bowed their heads, and departed. Returning to the vihāra, they arranged five hundred seats and each sat down. Mahāprajāpatī displayed the power of supernormal abilities: she disappeared from her seat, came from the eastern direction, and performed eighteen transformations in the open air; and so it was in the eight directions, above and below. She emitted great radiance to illuminate all darkness and shine upward upon all the devas. The transformations of the five hundred nuns were likewise; they entered nirvāṇa at the same time.

2.15

The Buddha said to Ānanda, "Tomorrow at dawn, enter the city and go to the home of the householder Yayou (a householder is an upāsaka; an upāsaka takes the precepts and stays at home, hence called a householder). Tell him, 'The Buddha's mother and the five hundred elder mendicants have all passed away into extinction. The Buddha encourages the householder to make five hundred palanquins, sesame oil, incense, flowers, camphor, nanmu, and catalpa wood—five hundred of each—and [provide] pure musicians and proper music to make offerings. Why is that? Because these mendicants all possess the six supernatural knowledges and the four comprehensions, and have attained the pure concentration of emptiness, wishlessness, and signlessness. Now having attained nirvāṇa, they are praised by the Buddha. Making offerings all at once brings immeasurable merit.'"
Ānanda bowed his head and respectfully assented. At daybreak, he entered the city and reached the householder's gate. When [the householder] heard that Ānanda had come, his heart trembled and his hair stood on end: "Coming so early today is not his usual practice. What could be the reason?"
Ānanda fully proclaimed it according to the instructions. When the householder heard it, he threw himself to the ground, raised his voice in grief, and said, "From now on, the Venuvana Monastery will be utterly empty and silent! On the four thoroughfares of the royal road, we shall no longer behold the mendicants endowed with supernatural powers! The realm's roads are desolate—how extreme is the sorrow!"
Ānanda answered, "The Buddha said: Though heaven and earth last long, what begins must have an end. The three realms are impermanent, like an illusion, like a dream. To seek not to die once born, or to hope never to part once gathered—in the end, this cannot be attained." The householder's heart was opened, and he was gladdened.
Ānanda went on to the householders among the brahmins. It happened that they were assembled in the lecture hall, engaging in different debates. He immediately said to them, "The Buddha encourages you worthy ones: yesterday, the five hundred mendicants all passed away into extinction."
When the brahmin householders heard Ānanda's words, none did not throw themselves to the ground, tossing and turning in lamentation. Ānanda spoke again: "The three realms are like an illusion, entirely impermanent. The body is a vessel of suffering, a gathering of anguish and pain. Only nirvāṇa is peace, and so the sages take refuge in it." The householders' hearts were opened, and bowing their heads, they undertook the preparations.
Ānanda returned to the Buddha's location and reported the matter as it was. The brahmin householders then prepared the funeral equipment and rushed to the monastery. At that time, the gate to the King's Garden was closed. The householders had someone scale the wall to open the gate and wished to enter the lecture hall.
There were three female novice-nuns. One had attained the fruit of a non-returner, the second once-returner, and the youngest stream-enterer. They said to the householders, "Our teacher is practicing meditation and has now attained tranquil concentration. Be careful not to disturb her."
[The householders] replied, "Your teacher has already passed away into extinction; it is not concentration." Hearing this, the novice-nuns threw themselves down, their breath stopped. After a while, they revived, crying in grief, "Who shall teach and instruct us now? The holy teachings are cut off!"
Seeing this, none of the householders did not weep in sorrow. They said to the novice-nuns, "The Buddha originally preached in the sūtras that though affection and love bring beings together, parting is inevitable. You must only establish your resolve and strive to attain arhatship." Having finished the cremation (jhāpita), the householders took up the relics and went to the Buddha's presence.
The Buddha said to Ānanda, "Face the east with hands clasped, lower your right knee to the ground, and say: 'Those who have upright faith and upright deeds, whose three knowledges and six superknowledges of spiritual power are already complete, all come assemble here! Why so? Because the Buddha's mother and the five hundred mendicant women have all attained the Well-Gone state today. A Dharma assembly is fitting, and it is likewise so in all four quarters.'"
Thereupon, two hundred and fifty arhats from each of the four quarters flew through the air by supernatural power, arrived, and bowed their heads at the Buddha's feet. The Buddha arose and went to the place of Mahāprajāpatī's relics; the thousand bhikṣus followed and all took their seats.
The Buddha said to Ānanda, "Take the relics, place them in a bowl, and put them in my hands." Ānanda, as ordered, placed the relics in a bowl, knelt on both knees, and presented them to the Buddha. The Buddha received them with both hands and addressed the bhikṣus: "This mass of relics was originally an impure body—ferocious, foolish, impatient, violent, jealous, and scheming, spoiling the Way and ruining virtue. Now our mother was able to eradicate the impure folly and ferocity of womanhood and practice the conduct of a noble man, attaining the way of an arhat and moving her spirit back to original non-being—how valiant indeed!"
He told the assembly of bhikṣus and the householders, "You should join together to raise a shrine and perform offerings." They all answered, "Yes, indeed." Thereupon, the fourfold assembly, gods, humans, ghosts, and dragons built shrines and erected pillars, making various offerings.
(Mahāprajāpatī means "Great Path of Love" in the language of Qi; she is also named Gautamī. The Saṃyuktāgama states that she is the biological mother of Nanda. Furthermore, the Ekottarikāgama states: The Buddha said to Ānanda and Rāhula, "Lift Mahāprajāpatī's body, and I will personally make offerings." At that time, Śakra Devānām Indra and King Vaiśravaṇa came forward and said to the Buddha, "We pray you will not weary your holy spirit; we will make the offerings ourselves." The Buddha said, "Stop, stop! Why is that? Parents bring much benefit to their children; the kindness of raising them is profound, suckling them and holding them in their bosoms. One must repay this kindness; it cannot be left unrepaid. When the mothers of past and future Buddhas pass into extinction first, all Buddhas personally make offerings at the cremation of their relics." At that time, Heavenly King Vaiśravaṇa ordered the ghosts and spirits to carry sandalwood firewood to an open wilderness. The Buddha personally lifted one leg of the bier, Rāhula lifted one leg, Ānanda lifted one leg, and Nanda lifted one leg. Flying into the sky, they went to the cemetery. Among them, the fourfold assembly carried the relics of the five hundred bhikṣuṇīs, all arriving at the cemetery together. At that time, the Buddha took the sandalwood himself and placed it upon Mahāprajāpatī's body. The Buddha said, "There are four persons for whom stūpas should be erected and offerings made: first, a Buddha; second, a pratyekabuddha; third, an arhat free of out-flows; fourth, a wheel-turning sage king. All because they transform beings through the ten good actions." At that time, the people took the relics and each built stūpas to make offerings.)
Sengyou observes: The foster-mother's virtue and kindness are equal to that of the mother who gave birth. Therefore, the Buddha personally carried the heavy bier to repay her raising and nurturing. The reason he encouraged repaying kindness was also to exhort those who show no gratitude.

2.16

Record of the Extermination of the Śākya Clan through Past Karmic Causes, Number 18 (from the Dīrghāgama)

2.17

At that time, King Prasenajit had newly ascended the royal throne and thought to himself: "Now that I have newly succeeded to the royal throne, I should first take a woman from the Śākya clan." He then addressed a minister, saying, "Go to Kapilavastu to the family of the Śākyas, convey my name, and tell those Śākyas: 'King Prasenajit inquires after your daily well-being, whether you are light and vigorous, extending immeasurable greetings.' Also speak to those Śākyas: 'I wish to take a Śākya daughter [in marriage]. If you give one to me, my gratitude will be boundless; if I am refused, I shall press you with force.'"
The great minister received the command, went, and informed the country of Kapilavastu. At that time, five hundred members of the Śākya clan were gathered in one place. The great minister arrived before the Śākyas and fully proclaimed the king's words. When the Śākyas heard it, they harboured extreme anger: "We are of noble lineage—for what reason should we form an alliance by marriage with the son of a maidservant?" Among the assembly, some said they should give one, while others said they must not give one.
At that time, Mahānāma said to the crowd, "Worthy ones, do not be angry together! Why so? King Prasenajit is cruel and fierce; he might destroy our country. I will go in person to meet him and explain this matter." At that time, a maidservant in Mahānāma's household had given birth to a daughter whose appearance was upright and handsome, rare in the world. He bathed this girl, dressed her in fine clothes, placed her on a carriage adorned with feather banners, and sent her to King Prasenajit, saying, "This is my daughter; you may consummate the marriage with her."
At that time, King Prasenajit received this girl and harboured great joy, immediately installing her as his chief queen. A few days after this queen arrived, she became pregnant. Later, she gave birth to a male child, handsome beyond peer, extraordinary in the world. At that time, King Prasenajit gathered the physiognomists to name the boy. The physiognomists then said:

2.18.1

"Great King, you should know: when seeking the lady, the Śākyas squabbled together, some saying not to grant her, causing both sides distress and separation (liuli). Now he should be named; let him be called Virūḍhaka (Liuli)." At that time King Prasenajit loved this crown prince Virūḍhaka and never let him leave his presence. As he approached eight years of age, the king told him, "You are now grown. You may go to Kapilavastu to learn the archery arts." At that time King Prasenajit provided attendants; riding a great elephant, [the prince] went to the Śākya home, reached Mahānāma, and said, "King Prasenajit has sent me here to learn archery arts. I only wish my grandparents would instruct me in all matters." Then Mahānāma replied, saying, "If you wish to learn arts, very well, you may train in them." Then the Śākya Mahānāma gathered five hundred youths to have them train in the arts together. At that time Crown Prince Virūḍhaka trained in archery arts with them. Meanwhile, in the city of Kapilavastu, a new lecture hall had recently been erected. They said among themselves, "Now this lecture hall has not been completed long; the colored paintings are finished, resembling a heavenly palace. We should first invite the Tathāgata to be venerated within it, along with the community of monks, so that we may obtain boundless merit. Only after that shall we enter this hall." Then the Śākyas spread various sitting mats in the hall, hung silk banners and canopies, sprinkled the ground with perfumed water, burned various renowned incenses, stored fine water, and lit bright lamps. At that time Crown Prince Virūḍhaka went to the lecture hall and directly mounted the lion throne. When the Śākyas saw this, they harbored great wrath; they came forward, seized his arms, and threw him out of the gate. They reviled him together, "How dare the offspring of this slave-girl enter the throne?" and dashed him to the ground. Then Crown Prince Virūḍhaka rose from the ground, gave a long sigh, looked back, and at that time there was the son of a brahmin named Ambariṣa (Haoku). Crown Prince Virūḍhaka said to the brahmin's son Ambariṣa, "These Śākyas have reviled and humiliated me even to this extent. When I later succeed to the royal throne, you must remind me of this matter." Then the brahmin's son Ambariṣa replied, "As you instruct." Then King Prasenajit died, and Crown Prince Virūḍhaka was installed as king. The brahmin Ambariṣa went to the king's place and spoke thus, "The king should remember the past humiliation by the Śākyas." King Virūḍhaka replied, "I remember the past matter." Then King Virūḍhaka gave rise to wrath and ordered his ministers, "Hurry, equip carriages and assemble the fourfold army; I wish to go punish the Śākya clan." The ministers received the king's command and immediately had the four types of troops gather like clouds, proceeding to Kapilavastu. At that time, many monks heard that King Virūḍhaka was going to punish the Śākya clan, and they fully reported it to the World-Honoured One. When the World-Honoured One heard these words, he went to intercept King Virūḍhaka. He sat cross-legged beneath a withered tree that had no branches or leaves. King Virūḍhaka saw the World-Honoured One from afar, stepped down from his chariot, bowed to his feet, and stood to one side. Then King Virūḍhaka addressed the World-Honoured One, "There are other fine trees with lush and flourishing branches; for what reason do you sit under this withered tree?" The World-Honoured One told him, "The shade of kinsmen surpasses that of outsiders." Then King Virūḍhaka thought, "Today the World-Honoured One acts on behalf of his kinsmen. I ought not to advance and punish them; I should turn back from here and return to my home country." Then the brahmin Ambariṣa again addressed the king, "The king should remember the past humiliation by the Śākyas." Having heard these words, the king again gathered troops and went to Kapilavastu. Mahāmaudgalyāyana heard that King Virūḍhaka was going to punish the Śākya clan and addressed the World-Honoured One, "Today King Virūḍhaka goes to attack the Śākya clan; I am capable of hurling King Virūḍhaka and his fourfold army into another world system." The World-Honoured One told him, "Could you take the Śākya clan's past karma and place it into another world system?" Then Maudgalyāyana addressed the Buddha, "Truly I am not capable of causing past karmic causes and conditions to be placed in another world system." Then the World-Honoured One told Maudgalyāyana, "Return to your seat." Maudgalyāyana again addressed the Buddha, "I am now capable of moving this Kapilavastu and placing it in empty space." The World-Honoured One told him, "Are you now capable of moving the past karma of the Śākya clan and placing it in empty space?" Maudgalyāyana replied, "No, World-Honoured One." The Buddha told Maudgalyāyana, "Now return to your original place." Maudgalyāyana again addressed the Buddha, "May you permit me to cover the city of Kapilavastu with an iron cage." The World-Honoured One told him, "How, Maudgalyāyana, could you cover the Śākyas' past karma with an iron cage?" Maudgalyāyana addressed the Buddha, "No, World-Honoured One." The Buddha told Maudgalyāyana, "Today the past karma of the Śākyas has ripened; they must now receive retribution." Then King Virūḍhaka advanced toward Kapilavastu. The Śākyas also assembled the fourfold host and, within one yojana, went out to intercept King Virūḍhaka. At that time, the Śākyas, from within one yojana, shot arrows at King Virūḍhaka from afar: some shot into his ear holes without harming his ears; some shot through the hair on his head without harming his head; some shot through his bowstring without harming his person; some shot into his armor without injuring him; some shot into his seat without harming him; some shot his chariot and broke its wheels without harming him; some destroyed the banners and standards without harming him. Seeing this, King Virūḍhaka was terrified and said to his ministers, "Look at these arrows; from where do they come?" The ministers replied, "These Śākyas shot these arrows from a yojana away." King Virūḍhaka replied, "If they had set their minds to harm us, we would all be dead. We should return from here to Śrāvastī." At that time, the brahmin Ambariṣa came forward and addressed the king, saying, "Great King, do not fear. These Śākyas all maintain the precepts together; they do not harm even insects, let alone human beings! Now you should advance; you will surely destroy the Śākyas." Then King Virūḍhaka gradually advanced toward those Śākyas. The Śākyas retreated into the city. King Virūḍhaka stood outside the city and called out to them, "Open the city gates quickly! If you do not, I will kill you all!" At that time, in the city of Kapilavastu, there was a Śākya youth approaching fifteen years of age named Śama. Hearing that King Virūḍhaka was now outside the gate, he put on armor, took up weapons, went up onto the city wall, and fought alone against King Virūḍhaka. At that time, the youth Śama killed many people, so that they scattered in all directions, saying, "Who is this person? Is he a deva? Is he a ghost or spirit? Viewed from afar, he looks like a small child!" King Virūḍhaka was terrified, and immediately went into a hole in the ground to avoid him.

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釋迦譜 — 僧祐, Classical Chinese