[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋迦譜](https://indike.org/pramana/in.bauddha.taisho.2040) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt) › 3 # 釋迦譜 3 English (machine translation) 3 - **Language:** English ## Contents - [3.13](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.13) — 4 parts ### [3.1](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.1) Compiled by the śramaṇa Sengyou of the Liang ### [3.2](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.2) Record 19: The Circumstances of Śākya's Bamboo Grove Monastery ### [3.3](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.3) Record 20: The Circumstances of Śākya's Jetavana Monastery ### [3.4](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.4) Record 21: The Circumstances of Śākya's Hair and Nail Stūpa ### [3.5](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.5) Record 22: The Four Heavenly Stūpas of Śākya ### [3.6](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.6) Record 23: King Udayana Making a Sandalwood Image of Śākya ### [3.7](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.7) Record 24: King Prasenajit Making a Gold Image of Śākya ### [3.8](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.8) Record 25: King Aśoka's Younger Brother Leaving Home and Making a Stone Image of Śākya ### [3.9](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.9) Record 26: Śākya Leaving His Shadow in the Stone Chamber ### [3.10](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.10) Record 19: The Circumstances of Śākya's Bamboo Grove Monastery (from the Dharmaguptaka Vinaya) ### [3.11](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.11) King Bimbisāra of Magadha had this thought: "Wherever the World-Honoured One first enters, I shall donate it to make a saṅghārāma." At that time, in the city of Rājagṛha, there was the Kalandaka Bamboo Grove, which was foremost of all. The Buddha, knowing the King's thought, immediately went to the Bamboo Grove. When the King saw the World-Honoured One approaching from afar, he at once dismounted his elephant, took the cushions from the elephant, folded them fourfold, and having spread them, said to the Buddha: "Please sit upon this seat." The World-Honoured One then approached the seat and sat down. King Bimbisāra then took a golden water vessel, poured water for the Buddha, and said: "In this city of Rājagṛha, the Kalandaka Bamboo Grove is foremost of all. I now present it as an offering; may you compassionately accept it." The Buddha said to the King: "Offer this grove to the Buddha and to the saṅgha of the four directions. Why? Because if something belongs to the Buddha alone—whether a grove, a chamber, or robes and bowls—none among all gods, humans, Māras, Brahmās, śramaṇas, or brahmins could make use of it; it would all have to be revered according to the rules for stūpas and temples." \[The King\] then spoke in accordance with the Buddha's words: "I now offer this Bamboo Grove to the Buddha and to the saṅgha of the four directions. Out of compassion, please accept it for my sake." The World-Honoured One then spoke verses to encourage King Bimbisāra. \[The King\] immediately commanded skilled artisans, and on that very day they erected halls, rooms, multi-storied pavilions, carved with decorative patterns and adorned with precious materials; they brought in water, built bridges, and provided springs and wells, \[making the vow\]: "May this always be used, and may my merit be inexhaustible!" (The Bamboo Grove flourishes in both winter and summer; it is also called the Cold Forest. The Zhong benqi jing says: The elder Kalandaka of the park in Rājagṛha thought in his heart: "What a pity that I gave my park to the Nirgranthas! If the Buddha had arrived first, I would have offered it to the Buddha and the saṅgha. I regret my earlier donation and wish to abandon them forever." With utmost sincerity, the elder could not rest peacefully in bed. His past merit pursued and caught up with him, and his virtuous merit came into fruition: a great demon general named Pañcika, taking up the Buddha's divine intent and matching the elder's thoughts, immediately summoned yakṣas to drive out the Nirgranthas: "Shameless naked ones should not abide here!" Obeying the command, the demon leaders beat the Nirgranthas and dragged away their vessels and belongings. Terrified, the Nirgranthas ran away, crying out: "What wicked persons are violently abusing us like this?" A demon leader answered: "The elder Kalandaka is going to take this Bamboo Grove to make a monastery for the Buddha. The great demon general Pañcika has ordered us to drive you people away, that is all!" The next day, the Nirgranthas went together to the elder and severely rebuked him: "Why did you change your donation and cause our kind to be beaten and exhausted? We never expected the elder to bring such distress upon us!" In his heart Kalandaka was delighted: "My wish is fulfilled! The Buddha's holiness broadly covers and illuminates my sincere heart." He then replied to the Nirgranthas: "These demon leaders are violent, greedy, and wrathful; I fear they will surely harm you. It would be better to leave and seek safety elsewhere." Filled with resentment, the Nirgranthas all left that very day. Joyfully, the elder built a monastery, and when the monks' quarters, seats, and all adornments were completely finished, he went beneath the tree to invite the Buddha and the saṅgha. The Multitude of Blessings accepted the donation and rested there for a time; the great transformation universally benefited all, and none failed to rejoice. Furthermore, the Bodhisattvapiṭaka Sūtra says: "Ānanda, now in this Bamboo Grove, I turn this irreversible wheel of the Bodhisattvapiṭaka Sūtra and sever all doubts of sentient beings. Ānanda, the buddhas of the past also all expounded this Bodhisattvapiṭaka Sūtra in this space on earth. Ānanda, any sentient beings with greed, hatred, and ignorance who enter this Bamboo Grove do not give rise to greed, hatred, or ignorance. Ānanda, although the Tathāgata has stayed in various other monasteries, none possesses such virtues. Why? Ānanda, when animals enter this Kalandaka Bamboo Grove, they do not give rise to lust; when flocks of birds enter, they do not cry out at improper times. When the great anointed king Bimbisāra of Magadha first ascended the throne, he entered this grove with his court ladies to make merry together. Having entered, he realized within himself that his mind was free of lust and playful amusements; all the court ladies also realized within themselves that their minds were without desire and took no pleasure in games. At that time, the king rejoiced and constantly thought: 'May there be a buddha appearing in the world within my country! I shall offer this grove to the buddha; when the buddha dwells within it, I shall hear the Dharma. Why? One worthy of offerings ought to dwell in this grove; people of the five desires should not be allowed to dwell here.' This grove is without vipers, snakes, centipedes, mosquitoes, gnats, or venomous stings; if one dwells within it, one has no venomous thoughts. These, too, are the unique virtues of the Bamboo Grove.") ### [3.12](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.12) Record 20: The Circumstances of Śākya's Jetavana Monastery (from the Damamūka-nidāna Sūtra) ### [3.13.1](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.13.1) In Śrāvastī, King Prasenajit had a great minister named Sudatta. His household was immensely wealthy, with boundless treasures, and he delighted in giving alms to relieve the poor and indigent, as well as orphans and the elderly. People of that time gave him an epithet based on his deeds, naming him Anāthapiṇḍada. At that time the elder had seven sons. As each grew to adulthood, he took wives for them, one after another up to the sixth. His seventh son was exceptionally handsome and remarkably distinguished, and was favored with special love and affection. Wishing to take a wife for him, he desired to obtain a maiden of the utmost loveliness, handsome posture, and auspicious marks, and sought one for his son. He said to various brahmins: “Who has a fine maiden with complete physical marks? Go and seek her for my son.” The brahmins then searched for one. Wandering and begging from place to place, they arrived at Rājagṛha. In the city was a great minister named Homī, who possessed boundless wealth and reverently believed in the Three Jewels. A brahmin arrived at his house to beg. According to the custom of that land, when giving alms to others, it was required that a maiden hold the offerings to bestow them. The elder Homī had a daughter whose majestic poise was upright and whose appearance was exceedingly wondrous. She took food out to give to the brahmin. Seeing her, the brahmin rejoiced greatly in his heart: “The one I was searching for, today I have found her!” He asked the maiden: “Has anyone come to ask for your hand?” She answered: “Not yet.” He asked: “Maiden, is your father at home?” The maiden said: “He is.” The brahmin said: “Tell him to come out; I wish to see him and converse with him.” The maiden went inside and reported to her father: “Outside there is a guest who wishes to meet you.” The father went out. The brahmin inquired after his well-being, peace, and health, \[and said\]: “The king of Śrāvastī has a great minister named Sudatta, an assisting minister; do you know him?” He answered: “I have not seen him, but have only heard his name.” \[The brahmin\] said: “Do you know? That man is the foremost in wealth and nobility in that kingdom of Śrāvastī, just as you are the foremost in wealth and nobility here. Sudatta has a son who is handsome, extraordinarily wondrous, eminent, and possessed of many talents. He wishes to ask for your daughter’s hand; would this be acceptable?” He answered: “It is acceptable.” It happened that there was a merchant who wished to go to Śrāvastī. The brahmin wrote a letter and entrusted it to him to deliver to Sudatta, explaining the matter in full. Rejoicing, Sudatta went to the king to ask for leave to take a wife for his son. The king granted it. He loaded a great quantity of precious treasures and headed for Rājagṛha, succoring the poor and destitute along the way. Arriving at Rājagṛha, he went to Homī's house to seek the wife for his son. The elder Homī joyfully went out to welcome him, arranged bedding for him, and lodged him for the night in his house. The household bustled about preparing food and drink. Sudatta thought: “For what purpose is this elder preparing such a grand feast? Is he going to invite the king, crown prince, and ministers, or is he hosting a great gathering for elders, householders, marriages, and relatives?” He pondered the reason but could not fathom it. So he asked him: “This evening, elder, you are personally toiling and managing affairs, setting out provisions. Is it to invite the king, crown prince, and ministers?” He answered: “No.” “Do you wish to hold a gathering for a marriage or relatives?” He answered: “I am inviting the Buddha and the community of monks (bhikṣus).” When Sudatta heard the words “Buddha” and “Saṅgha,” his hair bristled with awe; as if having gained something, his heart was elated. He asked again: “What is meant by ‘Buddha’? Pray explain its meaning.” The elder answered: “Have you heard of the prince of Śuddhodana, whose name was Siddhārtha? On the day he was born, Heaven sent down thirty-two auspicious omens, and myriad gods stood guard. He immediately walked seven paces, raised his hand, and declared: ‘Above the heavens and beneath the heavens, I alone am supreme.’ His body was golden, adorned with the thirty-two marks and eighty secondary signs. He was destined to rule as a golden wheel-turning king over the four continents. Seeing the suffering of old age, sickness, and death, he took no pleasure in household life; he went forth from the household to cultivate the Way. After six years of ascetic practice, he attained all-knowledge, eradicated the defilements, and became a Buddha. He subdued eighteen hundred million of Māra's hosts, and was called the Capable and Benevolent One (Śākyamuni). Endowed with the ten powers, the fearlessnesses, the eighteen unshared dharmas, with radiant brilliance shining forth and a far-reaching vision of the three penetrations—therefore he is called ‘Buddha’.” Sudatta asked: “What is meant by ‘Saṅgha’?” Homī answered: “After the Buddha attained the Way, Brahmā exhorted and requested him to turn the wondrous wheel of the Dharma. He went to the Deer Park in Vārāṇasī and, for the five men led by Kauṇḍinya, turned the four noble truths. Their defilements were exhausted, their fetters undone, and they became śramaṇas, fully endowed with the six supernatural penetrations, thoroughly trained in the four applications of mindfulness, the seven factors of awakening, and the eightfold path. Up in the sky, eighty thousand devas attained stream-entry (srotāpanna), and boundless gods and humans gave rise to the aspiration for unsurpassed awakening. Next, he converted Uruvilvā-Kāśyapa and his brothers, a thousand men in all; their defilements exhausted and their minds liberated, they attained deliverance successively just as those five men had. Śāriputra and Maudgalyāyana with their retinue of five hundred also attained arhatship. Persons such as these have mastery in supernatural powers and are able to serve as an excellent field of merit for sentient beings; therefore they are called ‘Saṅgha’.” Hearing such wondrous matters recounted, Sudatta leaped for joy and was moved to deep faith and reverence. Longing for dawn, he resolved to go see the Buddha. Due to his sincere devotion and spiritual resonance, he saw the earth brighten. Following the light, he immediately set off. The city gate of Rājagṛha opened at three times during the night: the first watch, the middle watch, and the last watch—these are the three times. Leaving the gate during the middle watch, he saw a shrine to a deva and immediately bowed to it, suddenly forgetting his mindfulness of the Buddha. His mind and sight became dark again, and he thought to himself: “Tonight is still dark. If I proceed, I might be harmed by evil spirits and ferocious beasts. I had better return into the city and wait until dawn to go.” A deceased close friend had been reborn in the realm of the Four Heavenly Kings; seeing that he was about to turn back, he descended and spoke to him: “Householder, do not turn back! (I was formerly your good spiritual friend, the brahmin Mi-jian. Because of hearing the Dharma, I attained rebirth in heaven and am now a gate-god of great power, which is why I advise you.) If you go to see the Buddha, you will obtain boundless benefit. Even if you were granted a hundred carts of precious treasures, it would not compare to taking a single step toward the World-Honoured One’s dwelling; the benefit obtained far surpasses that. Householder, do not turn back! Even if you were granted an entire continent of four quarters filled with precious treasures, it would not compare to lifting your foot to take a single step toward the World-Honoured One’s dwelling; the benefit obtained surpasses that by hundreds of thousands of myriad times.” Hearing the deva speak these words, Sudatta’s joy increased all the more, and he reverently remembered the World-Honoured One. The darkness immediately gave way to dawn. Following the road, he arrived at the dwelling of the World-Honoured One. At that time, the World-Honoured One, knowing that Sudatta had arrived, came outside and was walking in meditation. Then Sudatta saw the World-Honoured One from afar, radiant like a mountain of gold, his majestic appearance and signs solemn and luminous, surpassing ten-thousandfold what Homī had described. Beholding him, his heart was delighted, but not knowing the proper etiquette, he straightforwardly asked the World-Honoured One: “I wonder how Gautama fares in rising and resting?” The World-Honoured One immediately bade him take a seat. At that time, the Śuddhāvāsa devas saw from afar. ### [3.13.2](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.13.2) Although Sudatta saw the World-Honoured One, he did not know the proper manner of bowing and making offerings. \[The World-Honoured One\] manifested four persons who came in procession; reaching the World-Honoured One's presence, they touched his feet in reverence, knelt on both knees, inquired after his well-being, circumambulated him three times to the right, and withdrew to stand to one side. When Sudatta saw them do this, he was astonished and thought to himself: "The manner of paying respect should indeed be like this!" He immediately rose from his seat, paid reverence just as they had done, inquired after \[the Buddha's\] well-being, circumambulated him three times to the right, and withdrew to stand to one side. Then the World-Honoured One expounded the Dharma for him: the four truths, subtle and wondrous, suffering, emptiness, and impermanence. Hearing the Dharma, he rejoiced and was imbued with the noble Dharma, becoming a srotāpanna—just as clean, white cotton cloth readily takes on dye. Kneeling upright with palms joined, he asked the World-Honoured One, "In the city of Śrāvastī, among those like myself, are there any others who, hearing the Dharma, are easily imbued with it as I am?" The Buddha told Sudatta, "There is not a second person like you. In the city of Śrāvastī, most people believe in heterodox teachings; they are hard to imbue with the noble teaching." Sudatta addressed the Buddha, "I only pray that the Tathāgata will deign to condescend his divine presence and come to Śrāvastī, so that the sentient beings therein may abandon the heterodox and turn to the correct." The World-Honoured One told him, "The way of the renunciant is different from that of the worldly. Their dwelling places should also be distinct. There is no vihāra there; how could I go?" Sudatta addressed the Buddha, saying, "Your disciple can build one. I pray you will grant your permission." The World-Honoured One remained silent. Sudatta took his leave and went to arrange the marriage for his son. Having concluded it, he took his leave of the Buddha to return home, and addressed the Buddha, saying, "Upon returning to my native country, I shall erect a vihāra, but I do not know the model and rules. I only pray that the World-Honoured One will send a disciple to go with me and give instructions." The World-Honoured One considered: "Within the city of Śrāvastī, the brāhmaṇas believe in heterodox and inverted views; if any other person goes, he will certainly not succeed. Only Śāriputra is of brāhmaṇa stock, has been intelligent since youth, and possesses both supernatural powers \[and wisdom\]. His going will surely be beneficial." He thereupon ordered him to go together with Sudatta. Sudatta asked, "How many li can the World-Honoured One travel on foot in a day?" Śāriputra said, "Half a yojana a day; as is the manner of a wheel-turning king traveling on foot, so too is the World-Honoured One." Thereupon, along the route, every twenty li Sudatta built a rest house, calculated the labor and paid money to hire workers, stationed attendants, and made food, drink, and bedding completely sufficient, from the city of Rājagṛha all the way to the kingdom of Śrāvastī. Having returned home, he inspected various grounds together with Śāriputra to see where there was an even and expansive area suitable for building a vihāra. They inspected all around, but there was no place to their liking. Only Prince Jeta had a park; its ground was level, its trees were lush, and it was neither too far nor too near—just the right place. Śāriputra told Sudatta, "In this park it is fitting to build a vihāra. If it were built far away, alms-seeking would be difficult; if in a close place, the clamor would disrupt the practice of the Path." Sudatta rejoiced, went to the prince's presence, and said to the prince, "I now wish to build a vihāra for the Tathāgata. Your park is excellent, and I now wish to buy it." The prince laughed and said, "I lack nothing. This park is lush and flourishing, and I intend to use it for recreation, strolling, and relaxing my mind." Sudatta earnestly asked again and again, even two and three times. The prince begrudged it and doubled the asking price, thinking that if the price were exorbitant, \[Sudatta\] would not be able to buy it. He told Sudatta, "If you can cover the ground with gold so that there is no empty space between, I shall give it to you." Sudatta said, "Agreed; I accept whatever the price may be." Prince Jeta said, "I was only joking!" Sudatta addressed him, saying, "As the code of a prince, one should not speak falsely. If one speaks falsely and deceives, how can one succeed \[to the throne\] and care for the people?" He then went with the prince wishing to litigate and settle the matter. At that time, because a vihāra was to be built for the Buddha, the Śuddhāvāsa gods feared that the ministers might show partiality toward the prince; so \[a deity\] transformed into a man and descended to arbitrate, saying to the prince, "Indeed, by the code of a prince, one should not speak falsely. Having already agreed to the price and settled it, it is not proper to regret it halfway." He thereupon judged that it be given to \[Sudatta\]. Sudatta rejoiced, and immediately ordered servants to lead elephants carrying out the gold. Within the eighty qing, it was about to be filled in a short moment, with only a small plot of ground remaining. Sudatta pondered which treasury of gold would suffice, neither too much nor too little, to make it completely full. Jeta asked, "Do you find it too expensive and want to give it up?" He answered, "No. I was only considering which gold treasury would suffice to cover the remainder." Jeta thought to himself: "The Buddha must be of great virtue, to cause this man to hold treasures so lightly as this!" He instructed: "Stop right here; do not bring out any more gold! The ground of the park belongs to you, but the trees belong to me. I shall personally build the gatehouses and offer them to the Buddha, and together we shall establish the vihāra." Sudatta rejoiced and readily agreed. He then returned home to begin the construction work. When the six masters heard of this, they went and addressed the king: "The elder Sudatta has bought Jeta's park, wishing to erect a vihāra for the śramaṇa Gautama. Allow our followers to compete in arts with them: if the śramaṇas win, then let it be erected; if they are inferior, they may not erect it. Gautama's followers may dwell in Rājagṛha, while our followers shall dwell here." The king summoned Sudatta and asked him, saying, "Now these six masters say: 'You have bought Jeta's park, wishing to build a vihāra for the śramaṇa Gautama, and we request to compete in arts with the śramaṇa's disciples. If they win, they may build the vihāra; if they are inferior, they may not build it.'" Sudatta returned home, wore soiled clothes, and was sorrowful and unhappy. The next day, when the time came, Śāriputra put on his robes, took his bowl, and came to Sudatta's house. Seeing that he was unhappy, he asked him, "Why are you unhappy?" Sudatta answered, saying, "I only fear that the vihāra to be built will not be accomplished; that is why I am sorrowful." Śāriputra said, "What matter is there that you fear it will not be accomplished?" He replied, "Now the six masters have approached the king to request a contest: if your honor wins, the vihāra may be built; if you are inferior, it is forbidden and you will not be allowed to build it. These six masters have been renunciants for a long time; their devotion is longstanding, and in the skills and arts they have mastered, none can equal them. I do not know whether your honor's skills and arts can compete with them or not." Śāriputra said, "Even if the followers of these six masters filled Jambudvīpa, as numerous as a bamboo grove, they could not move a single hair on my foot! Let them test whatever they wish, entirely at their discretion." Sudatta rejoiced, changed into new clothes, bathed in fragrant water, and immediately went to address the king: "I have inquired about it; if the six masters wish to compete, let it be entirely as they desire." That day, the king informed the six masters: "I now permit you to compete with the śramaṇa." Thereupon the six masters proclaimed to the people of the country: "Seven days from now!" ### [3.13.3](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.13.3) "We should compete with the śramaṇa in a broad and spacious open place outside the city." There were eighteen hundred million people in the country of Śrāvastī. According to the law of that land at the time, drums were struck to assemble the populace: if a bronze drum was struck, twelve hundred million assembled; if a silver drum was beaten, fourteen hundred million assembled; and if a golden drum was sounded, everyone assembled without exception. When the seven-day period was fulfilled, they went to a flat and wide open space and struck the golden drum, whereupon everyone assembled. The followers of the six teachers numbered three hundred million. Then the people set out high seats for the king and the six teachers. At that time, Sudatta set out a high seat for Śāriputra. Śāriputra was then beneath a tree, serenely entering meditative concentration; with all his sense faculties tranquil, he roamed through the various concentrations and comprehended them without obstruction, thinking: "This great assembly has long practiced heterodoxy, arrogantly exalting themselves and looking upon living beings as mere grass. With what virtue should I subdue them?" Having reflected thus, \[he decided\] that he should use three virtues, and he immediately made a vow: "If throughout countless kalpas I have been kind and filial to my parents and have venerated śramaṇas and brāhmaṇas, then when I first enter the assembly, the entire crowd shall bow down to me." At that time, the six teachers saw that the crowd had already assembled, yet Śāriputra alone had not arrived. They addressed the king, saying: "The disciple of Gautama knows himself to have no arts, so he falsely sought to compete in abilities. Now that the great assembly has gathered, he is terrified and will not come." The king said to Sudatta: "Your master's disciple—the time for the contest has arrived; he should come and debate." Sudatta then went to Śāriputra's place, knelt on both knees, and said: "Venerable One, the great assembly has already gathered; please come to the meeting." Śāriputra then arose from meditative concentration, adjusted his robes, placed his niṣīdana upon his left shoulder, and walked forward with measured, stately steps like a lion king, proceeding to the great assembly. At that time, when the people saw his extraordinary demeanor and Dharma robes, they and the six teachers suddenly stood up, and like grass bending before the wind, bowed down to him unawares. Śāriputra then ascended the seat set out by Sudatta. Among the disciples of the six teachers was one named Raudrākṣa, who was skilled in illusionist arts. Before the great assembly, he recited a spell to create a tree, which grew spontaneously to shade the gathered crowd, its branches and leaves luxuriant, with a variety of flowers and fruits. Everyone said: "This marvel was performed by Raudrākṣa." Śāriputra then used his spiritual powers to create a vairambhaka wind, which blew up the tree by its roots, threw it to the ground, and pulverized it into fine dust. Everyone said: "Śāriputra is victorious; Raudrākṣa is no match." Again, \[Raudrākṣa\] recited a spell to create a pool surrounded on all four sides by the seven precious substances, with various flowers growing in its waters. Everyone said: "This was made by Raudrākṣa." Śāriputra then manifested a great six-tusked white elephant; on each tusk were seven lotus flowers, and on each flower were seven jade maidens. The elephant strode calmly to the side of the pool and took in all its water, whereupon the pool vanished. Everyone said: "Śāriputra is victorious; Raudrākṣa is no match." Raudrākṣa again produced a mountain adorned with the seven precious substances, with springs, pools, trees, and luxuriant flowers and fruits. Everyone said: "This was made by Raudrākṣa." Śāriputra then manifested a vajra-wielding warrior, who pointed at it from afar with his vajra pounder, and the mountain was shattered without anything left behind. The entire assembly said: "Śāriputra is victorious; Raudrākṣa is no match." Again \[Raudrākṣa\] produced a dragon with ten heads, which rained various jewels from the empty sky, shaking the earth with thunder and lightning and alarming the great assembly. Everyone said: "This was made by Raudrākṣa." Śāriputra then manifested a garuḍa king, who tore it apart and devoured it. Everyone said: "Śāriputra is victorious; Raudrākṣa is no match." Again \[Raudrākṣa\] produced a bull with a tall, massive body, plump, strong, and powerful, with thick legs and sharp horns; pawing the ground and roaring loudly, it charged forward. Śāriputra manifested a lion, which tore it apart and devoured it. The people said: "Śāriputra is victorious; Raudrākṣa is no match." Again \[Raudrākṣa\] transformed his own body into a yakṣa demon, gigantic in size, with fire blazing atop its head, eyes red as blood, long and sharp claws and fangs, vomiting fire from its mouth, leaping in alarm and rushing forward. Śāriputra then transformed his own body into King Vaiśravaṇa. The yakṣa was terrified and wished to flee back, but fire arose on all four sides so that it had nowhere to go; only beside Śāriputra was it cool and devoid of fire. Immediately submissive, he threw all five limbs to the ground, begging for mercy to save his life. Once a sense of humbleness had arisen, the fire was extinguished. The crowd all cried out: "Śāriputra is victorious; Raudrākṣa is no match." Then Śāriputra ascended into the empty sky and manifested the four deportments—walking, standing, sitting, and reclining. Water emerged from the upper part of his body and fire from the lower part of his body. He vanished in the east and surged forth in the west, vanished in the west and surged forth in the east; vanished in the north and surged forth in the south, vanished in the south and surged forth in the north. Or he manifested a great body filling the empty sky, and then manifested a small one again; or he multiplied his single body into hundreds, thousands, ten thousands, millions of bodies, and then merged them back into one; from the empty sky he suddenly appeared on the ground; he walked on the ground as if on water, and walked on water as if on the ground. Having shown these marvels, he withdrew his miraculous powers and sat upon his original seat. When the great assembly saw his spiritual power, they were all filled with joy. Śāriputra then preached the Dharma to them. In accordance with their prior practices and past merits, each obtained the traces of the path: some attained \[the fruit of\] stream-enterer, once-returner, non-returner, or arhat. The three hundred million disciples of the six teachers went forth into the religious life under Śāriputra to study the path. The contest of arts having ended, the fourfold assembly dispersed, each returning to their quarters. The elder Sudatta went with Śāriputra to measure the ground for the monastery. Sudatta personally held one end of the measuring cord in his hand, and Śāriputra held the other end, measuring the monastery together. Śāriputra then beamed with a smile. Sudatta asked: "Venerable One, why do you smile?" He answered: "You have only just begun measuring the ground here, yet palaces in the six heavens of the realm of desire have already been formed." He then lent his spiritual vision to Sudatta, so that Sudatta saw all the adorned, pure palaces in the six heavens of the realm of desire. He asked Śāriputra: "Among these six heavens of the realm of desire, which place is the most blissful?" Śāriputra said: "In the lower three heavens, sensual desires are deep and heavy; in the upper two heavens, there is pride and self-indulgence. In the fourth heaven, desires are few and there is contentment; there is always a bodhisattva bound to one last birth who comes to be born there, and the teaching of the Dharma never ceases." Sudatta said: "I must be born precisely in the fourth heaven." As soon as he finished speaking, all the other palaces vanished, and only the palace of the fourth heaven remained serene and luminous. They then moved the measuring cord again. ### [3.13.4](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.13.4) At that moment, Śāriputra had a somber, sorrowful expression. \[Sudatta\] asked: "Venerable One, why do you have a sorrowful expression?" He replied: "Do you now see these ants in the ground?" He answered: "I see them." Śāriputra said to Sudatta: "Under the past Buddha Vipaśyin, you also built a monastery for that World-Honoured One on this very ground, and these ants were born in it. At the time of Buddha Śikhin, you also built a monastery for that Buddha in this very place, and these ants were also born in it. At the time of Buddha Viśvabhū, you built a monastery for the World-Honoured One on this ground, and these ants were also born in it. At the time of Buddha Krakucchanda, you also built a monastery for the World-Honoured One on this ground, and these ants were also born here. At the time of Buddha Kanakamuni, you built a monastery for the World-Honoured One on this ground, and these ants were also born in it. At the time of Buddha Kāśyapa, you also built a monastery for the Buddha on this ground, and these ants were also born in it. Down to today, through ninety-one kalpas, they have received this one kind of body and have not attained liberation. The round of birth and death is vast and long; merit alone is essential and must not fail to be planted." At that time, Sudatta felt grief and compassion. Having finished measuring the ground, he built the monastery. He made a chamber for the Buddha, using exquisite sandalwood as fragrant plaster. There were one thousand two hundred individual living quarters, with ghaṇṭās separately struck in all one hundred and twenty places. The arrangements having been completed, he wished to go and invite the Buddha, but reflected again: "Above me is the king; he should be informed. If I do not report it, he might harbor resentment." He then went to tell the king: "I have already built a monastery for the World-Honoured One. I only request that the Great King dispatch a messenger to invite the Buddha." Having heard this, the king dispatched a messenger to Rājagṛha to invite the Buddha and the saṅgha: "We only pray that the World-Honoured One will deign to visit Śrāvastī." Then the World-Honoured One, surrounded before and behind by the fourfold assembly, radiated a great light that shook heaven and earth, traveling to the country of Śrāvastī. At all the rest stations along the way he stopped, and those he delivered along the road were boundless. As he gradually drew near to the outskirts of the city of Śrāvastī, all the people gathered in a great crowd, holding various offerings to welcome and attend upon the World-Honoured One. Arriving at a broad and spacious open place in the country, he emitted a great light that illuminated the trichiliocosm completely. When his toes pressed the earth, the ground all trembled. The musical instruments in the city sounded on their own without being struck. The blind saw, the deaf heard, the mute spoke, the hunched straightened, and the crippled and lame were all made whole. All the people, men and women, young and old, rejoiced and leaped with joy upon seeing these auspicious omens. Eighteen hundred million people came to where the Buddha was, all assembling together. The World-Honoured One then administered medicine according to the illness, preaching the wondrous Dharma for them. According to what their past karmic conditions warranted, each attained the traces of the path: some attained \[the fruit of\] stream-enterer, once-returner, non-returner, or arhat; some planted the karmic causes for becoming a pratyekabuddha; and some gave rise to the resolve for unsurpassable, true, and correct enlightenment. Each rejoiced and practiced accordingly. The Buddha said to Ānanda: "Now, this garden land was bought by Sudatta, while the grove, trees, flowers, and fruits belong to Jeta. With one mind, the two persons jointly built the monastery. It should be named 'Prince Jeta's Grove and Anāthapiṇḍada's Park', so that this name may circulate and be transmitted to future generations." (In the language of Qi, "Sudatta" means "good warmth".) The Saṃyuktāgama says: "When the elder Anāthapiṇḍada was sick, the Buddha went to visit his illness and prophesied that he would attain the fruit of a non-returner. Then, when his life ended, he was born in the Tuṣita heaven as a son of heaven in Tuṣita. He thought: 'I should not stay here long; I should go see the World-Honoured One.' Having thought this, in the time it takes a strong man to bend and extend his arm, he vanished from the Tuṣita heaven and appeared before the Buddha, bowed his head to the Buddha's feet, and sat down to one side. Then the son of heaven Anāthapiṇḍada emitted light from his body that illuminated the Jetavana Anāthapiṇḍadārāma completely, and after uttering verses of praise, he vanished and was no longer seen." (The Ekottarikāgama says: "Prince Anāthapiṇḍada said to the World-Honoured One, 'I am Sudatta, also named Anāthapiṇḍada.'") ### [3.14](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.14) Sengyou notes: That wherein one rests the mind is called a monastery. With the Bamboo Grove and the Jeta Grove, their foundations were first established; their enduring legacy and remaining institutions have spread their influence down to the present day. As for Sudatta's wondrous fruit, it can be called a manifest verification. ### [3.15](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.15) Record 21: The Circumstances of Śākya's Hair and Nail Stūpa (Extracted from the Sarvāstivāda Vinaya) ### [3.16](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.16) The Buddha traveled through various countries and did not return for a long time. Sudatta, longing and yearning for him, came to see him and addressed the Buddha, saying: "I pray that you grant me some small item, so that I may constantly make offerings \[to it\]." The Buddha thereupon gave him hair and fingernails. \[Sudatta\] addressed the Buddha, saying: "I pray that you permit me to erect a stūpa." The Buddha said: "I permit it." He also addressed him, saying: "Permit me to make niches, to set out curved beams, to make bracket sets, to install balustrades, and to decorate them with various colors and sundry adornments." The Buddha permitted it all. ### [3.17](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.17) Record of the Four Celestial Stūpas of Śākya, Number Twenty-Two (from the Jijing chao) ### [3.18](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.18) East of the city of Trāyastriṃśa Heaven, in the Garden of Illumination, there is a stūpa for the Buddha's hair. South of the city of Trāyastriṃśa, in the Rough and Astringent Garden, there is a stūpa for the Buddha's robe. West of the city of Trāyastriṃśa, in the Garden of Joy, there is a stūpa for the Buddha's bowl. North of the city of Trāyastriṃśa, in the Garden of Chariots, there is a stūpa for the Buddha's tooth. The Dazhidulun states: "Śakra, Lord of the Gods, took the Bodhisattva's hair and erected a hair-stūpa outside the eastern gate of the celestial city; he also took the Bodhisattva's precious robe and erected a robe-stūpa outside the eastern gate of the city." (Sengyou notes: According to the sūtras and vinayas, there are four great stūpas among humans: The stūpa of the place of birth is in the realm of Kapilavastu, situated at the center of three thousand suns and moons, of twelve thousand heavens and earths. The stūpa of the attainment of the Way is in the realm of Magadha, beneath the primordially auspicious tree at the seat of excellent victory. The stūpa of the turning of the wheel of the Dharma is in the realm of Vārāṇasī, in the Deer Park where ancient ṛṣis dwelt. The stūpa of the nirvāṇa is in the realm of Kuśinagara, the birthplace of the mallas, between the twin trees of the splendid grove.) Sengyou reflects with reverence: When the Supreme Person dwelt in the world, his benefits were vast and great. His hair, nails, robes, and bowl all served as Dharma activities. Therefore, precious shrines have risen like clouds of rosy dawn, broadly covering gods and humans. The origin of erecting stūpas was not merely for the dispersal of \[the relics of\] his physical body. ### [3.19](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.19) Record of King Udayana Making a Sandalwood Image of Śākya, Number Twenty-Three (from the Ekottarikāgama) ### [3.20](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.20) Śakra, Lord of the Gods, invited the Buddha to go to Trāyastriṃśa Heaven to preach the Dharma for his mother. The World-Honoured One thought: "Among the assembly of the fourfold assembly, many are indolent and do not listen to the Dharma. I shall now make the fourfold assembly yearn for the Dharma." Without informing the fourfold assembly and without taking an attendant, in the time it takes to bend and extend an arm, he arrived at Trāyastriṃśa Heaven. At that time, the people of the world had not seen the Tathāgata for a long time. King Udayana and others went to Ānanda's place and said: "Where is the Tathāgata?" Ānanda replied: "Great King, I also do not know the Tathāgata's whereabouts." King Udayana and King Prasenajit, longing to see the Tathāgata, consequently fell ill from grief. At that time, the king commanded all the marvelous craftsmen and artisans within his realm, addressing them, saying: "I now wish to make an image of the Tathāgata's form." At that time, King Udayana thereupon used ox-head sandalwood to make an image of the Tathāgata's form five feet tall. (The Guanfo sanmei jing says: When the Buddha ascended to Trāyastriṃśa, King Udayana, yearning for the World-Honoured One, cast a golden image. Hearing that the Buddha was about to descend, an elephant carried the golden image to welcome the World-Honoured One. At that time, the golden image descended from the elephant; just like a living Buddha, its feet walked through empty space, and flowers rained beneath its feet. It also emitted bright light to welcome the World-Honoured One. Then the cast gold image joined its palms, crossed its hands, and paid homage to the Buddha. At that time, the World-Honoured One also knelt long with joined palms. Then, hundreds of thousands of transformed Buddhas in empty space all joined their palms and knelt long facing the image. At that time, the World-Honoured One addressed the image, saying: "You shall perform great Buddha-works in future ages. After my parinirvāṇa, I entrust my disciples to you." With different mouths but a single voice, the transformed Buddhas in the sky all made this utterance: "If there are sentient beings who, after the Buddha's parinirvāṇa, create images and make various offerings to them, these people in future ages will certainly attain the pure samādhi of recollecting the Buddha.") ### [3.21](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.21) Record of King Prasenajit Making a Gold Image of Śākya, Number Twenty-Four (from the Ekottarikāgama) ### [3.22](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.22) At that time, King Prasenajit heard that King Udayana had made an image of the Tathāgata and was making offerings to it. He again summoned the skilled craftsmen of his country. King Prasenajit gave rise to this thought: "What precious material should be used to make the Tathāgata's image? The Tathāgata's bodily form is as brilliant as heavenly gold." At that time, King Prasenajit used pure purple-gold to make an image of the Tathāgata five feet tall. At that time, within Jambudvīpa, there were for the first time these two images of the Tathāgata. ### [3.23](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.23) Record of King Aśoka's Younger Brother Leaving the Household and Making a Stone Image, Number Twenty-Five (from the Qiuli laoyu jing) ### [3.24](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.24) King Aśoka's younger brother was named Shanrong (also named Weituoshouqi). He entered the mountains to go hunting and saw various brāhmaṇas naked and exposed, seeking the status of divine immortals: some eating tree leaves, some inhaling wind and ingesting breath, some lying in ashes and dirt, and some lying on thorns and brambles, performing sundry austerities to seek the blessings of Brahmā, wearying their shapes and tormenting their bodies without obtaining anything. The king's younger brother saw them and asked: "In practicing the Way here, what troubles or burdens do you have that nothing is accomplished?" The brāhmaṇas replied: "Because there are herds of deer frequently mating together; when I see them, my mind is stirred and I cannot restrain myself." Having heard this, the prince immediately gave rise to an evil thought: "These brāhmaṇas ingest wind; though their strength is feeble, they still have lustful desire and have not removed their afflictions. The śramaṇas, sons of the Śākya, eat delicious food and sit on fine couches; their clothing is attuned to the seasons, and fragrant flowers perfume them—how could they be free of desire?" When Aśoka heard that his younger brother held such a view, he was immediately filled with sorrow and grief: "I have only this one younger brother; suddenly he has given rise to wrong views, and I fear he will be lost forever. I must find a suitable means to remove his evil thoughts." He immediately returned to the palace and ordered all the singing girls each to adorn themselves and go to Shanrong's quarters to make merry together. He gave advance instructions to his great ministers: "I have an intention: if I order you to kill Shanrong, you must remonstrate with me and wait seven days before killing him according to the king's order." At that time, the singing girls went to make merry. Before a moment had passed, the king went in person and spoke to his younger brother: "Prince, why have you taken my singing girls, wives, and concubines to amuse yourself at will?" Arousing his awesome wrath, he hurled a wheel into the sky, summoned the great ministers, and announced to them: "Do you know? I am not decrepit and old, nor are there foreign invaders or strong enemies encroaching on our borders. I have also heard that the wise of old had this proverb: 'When a man has merit and fortune, the four seas submit to him; when his merit is exhausted and his virtue slight, those close at hand rebel.' As I examine myself, there has been no such change. Yet my younger brother Shanrong has seduced my singing girls, wives, and concubines, indulging his passions at will. Now that this matter is exposed, does he still think of me? Take him away to the marketplace and execute him!" The ministers remonstrated, saying: "We only pray that the Great King hear our humble words: now the king has only this one younger brother, and he has few offspring with no heir to succeed him. We pray that you grant seven days before carrying out the king's order." At that time, the king remained silent and granted the ministers' remonstrance. The king again showed broad benevolence and commanded the ministers: "I order that the prince be permitted to wear my robes and ornaments, with a celestial crown and dignified appearance no different from mine; let him enter my palace, make music with the performers and singing girls, and be amused together." He also commanded an official: "Starting today, don armor, hold a weapon, draw a sharp sword, go to Prince Shanrong, and say: 'Do you know? Your limit is seven days, after which it will indeed arrive. You must strive to indulge in the five desires and amuse yourself; if you do not gratify yourself now, you will have regrets after death, and remorse will be useless.'" After one day passed, the official again went and said: "There are six days remaining." In this manner in succession, up to the seventh day, the official went and addressed him: "Prince, you should know that six days have passed, and only tomorrow remains; you must go to your death. Strive to indulge your passions in the five desires and amuse yourself." When the seventh day arrived, the king sent an envoy to ask: "How was it? During the seven days, was the prince's will free, and was he happy?" The younger brother replied to the king: "Great King, you should know: having neither seen nor heard anything, what happiness was there?" The king asked his younger brother: "Wearing my robes and ornaments, entering my palace, being amused by the multitude of courtesans, and eating delicious food—why do you deceive me to my face, saying you neither saw nor heard anything and were not happy?" The younger brother addressed the king, saying: "A man condemned to die, though his life has not yet ended, how is he different from the dead? What passion could he have to cling to the five desires?" The king addressed his younger brother: "Alas, what folly you expressed! Now, with your single body having a hundred kinds of anxiety, facing the annihilation of this single body, you took no pleasure in desire. How much more so for the śramaṇas, sons of the Śākya, who are anxious over the three times! When this single body dies and disintegrates, they will take another body through hundreds of millions of lifetimes, suffering pain and measureless afflictions body after body. Even if they are reborn as humans, they serve as running servants to others, or are born into poor households, destitute of food and clothing. Thinking on such bitterness, they leave the household for the Way, seeking the essential truth of non-action that transcends the world. If they are not diligent and energetic, they will again undergo the suffering of kalpas." At that time, the prince's mind opened and his intent was unburdened. Stepping forward, he addressed the king: "Now hearing the king's instruction, I have gained awakening. Birth, old age, sickness, and death are truly to be reviled; grief, sorrow, pain, and vexation revolve without ceasing. I only pray that the Great King permit me to practice the Way and carefully cultivate it." The king addressed his younger brother: "You should know that now is the time." The younger brother thereupon took leave of the king, left the household to become a śramaṇa, upheld the prohibitive precepts, and was diligent day and night; he consequently attained the fruit of an arhat, his six supernormal knowledges clear, unobstructed, and without impediment. The Record of King Aśoka says: When King Aśoka heard that his younger brother had attained the Way, his heart was deeply delighted. He bowed his head in homage, requesting to provide offerings to him constantly. Having grown weary of worldly suffering and taking no joy in the human realm, \[the brother\] vowed to rely on the forest and wilderness to nourish his remaining life. King Aśoka then had ghosts and spirits construct mountains and streams within the city, the mountains several tens of zhang high, cutting off outside persons so they could not come and go. \[The brother\] then, complying with the king's request, gave away all his robes and belongings, and created a stone image sixteen feet high, which he worshipped in a mountain niche and stone chamber. This mountain and the image both exist to this day. ### [3.25](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3.25) Sengyou notes: The origin of painted and sculptured images began with the Great Awakened One's creation. From then on, casting and carving in metal, stone, incense, and pigments increasingly flourished. All of these are means to copy his shadows and auspicious marks and to resemble his venerable demeanor. As for that which was made by Udayana, was it not transformed by his spiritual power? _First 28 of 34 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3)_ ## Linked texts (1) - [釋迦譜](https://indike.org/pramana/in.bauddha.taisho.2040.3.1) — 僧祐, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.3) · Pramāṇa