[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) › [付法藏因緣傳](https://indike.org/pramana/in.bauddha.taisho.2058) › 1.3 # 付法藏因緣傳 1.3 付法藏因緣傳 1.3 - **Language:** Classical Chinese ### [1.3](https://indike.org/pramana/in.bauddha.taisho.2058.1.3) 昔婆伽婆。於無量劫為眾生故求最勝道。成就種種難行苦行。捨所愛身頭目髓腦國城妻子宮殿臣妾。投巖赴火斬截身體。或時有為一四句偈剝皮為紙折骨為筆以血為墨書寫供養諮學明師稟受諸佛。悲傷群生勞謙累德。修萬善行發洪誓願。如五百本生緣中廣說。本學具足垂成正覺。菩提樹下跏趺而坐。第六天魔深生愁毒。念其道成必當勝我。即率官屬十八萬億。詣樹王下謂菩薩曰。汝今宜可速起還宮。若不爾者。當持汝足擲大海外。爾時菩薩如師子王心無驚畏。告言。波旬。汝曾供養一辟支佛受八戒齋。由斯福故得為天王。然我已於阿僧祇劫。具足成就難行苦行。大地未有如針鋒許非吾昔日修苦行處。假使魔眾如恒河沙。不能傾動我之一毛。云何汝今欲以吾身擲大海外。魔復言曰。我於往昔施辟支佛得為天主。斯事可明。今汝所說以何為證。於是菩薩申手指地曰。此神知我。爾時地神從金剛際踊身而出。合掌白言。誠如尊教。有此地來我為其神。此地無有如針鋒許非是菩薩本行之處。魔聞斯言。顛倒而墮。破魔軍已成最正覺。三達獨照六通無閡。具足大悲辯才無盡。所可宣說。人皆信受。暢微妙法拯濟群生。譬如金剛所擬摧壞。如來教門亦復如是。能滅眾生煩惱諸結。遍遊國土聚落城邑。以清淨法拔眾毒刺。降伏外學立最勝幢。閉惡趣門開涅槃道。化緣將畢垂當滅度。告大弟子摩訶迦葉。汝今當知我於無量阿僧祇劫。為眾生故勤修苦行。一心專求無上勝法。如我昔願今已滿足。迦葉當知。譬如密雲充遍世界。降注甘雨生長萌芽。無上法雨亦復如是。能令眾生增善根子。所以諸佛常加守護恭敬讚歎禮拜供養。如我今者將般涅槃。以此深法用囑累汝。汝當於後敬順我意。廣宣流布無令斷絕。迦葉白言。善哉受教。我當如是奉持正法。使未來世等蒙饒益。唯願世尊不以為慮。是故如來滅度之後。摩訶迦葉次宣正教。集佛法藏化諸眾生。其所度脫永不退轉。彼大迦葉智慧淵廣。名稱普聞功德具足。今當隨順說其行願。過去久遠毘婆尸佛。化眾生已入般涅槃。四部弟子咸生悲戀。收取舍利起七寶塔。表剎莊嚴殊特妙好。時彼塔中有如來像。面上金色少處缺壞。時有貧女遊行乞匃。得一金珠內懷歡喜。意欲為薄補像面上。迦葉爾時為鍛金師。女即持往倩令修造。是時金師聞其為福。歡喜治之瑩飾既訖。用補像面因共願曰。願我二人常為夫妻。身真金色恒受勝樂。以是因緣。九十一劫身真金色。生人天中快樂無極。最後託生第七梵天。時摩竭國有婆羅門名尼俱律陀。於過去世久修勝業。高才博達智慧深遠。多饒財寶巨富無量。金銀琉璃珂貝璧玉。牛羊田宅奴婢車乘。比摩竭王千倍為勝。時瓶沙王金犁千具。彼婆羅門恐與王齊招諸罪咎。乃少其一唯有九百九十九具。其家有㲲。最下之者直百千兩金。以釘釘之入地七尺。㲲不穿破如本不異。以福德力財富如是。雖饒財寶無有子息。自念老朽死時將至。庫藏諸物無所委付。於其舍側有樹林神。彼婆羅門為求子故即往祈請。經歷年歲了無徵應。時俱律陀大生瞋忿語樹神曰。我事汝來已經年歲。都不見為垂一福應。今當七日至心事汝。若復無驗必相燒剪。樹神聞已甚懷愁怖。向四天王具陳斯事。於是四王往白帝釋。帝釋觀察閻浮提內無福德人堪為彼子。即詣梵王廣宣上事。爾時梵王以天眼觀見有梵天臨當命終。即告之曰。汝若降神。宜當生彼閻浮提界婆羅門家。梵天對曰。婆羅門法多惡邪見。我今不能為其子也。梵王復言。彼婆羅門有大威德。閻浮提人莫堪往生。汝必生彼吾相擁護。終不令汝入邪見也。梵天曰諾。敬承聖教。於是帝釋即向樹神說如斯事。樹神歡喜尋詣其家語婆羅門。汝今勿復起恨於我。却後七日當滿卿願。至七日已婦覺有娠。足滿十月生一男兒。顏貌端正身真金色。光明赫奕照一由旬。相師占曰。此兒宿福有大威德。志力清遠不貪世務。必當出家得無著果。年雖童稚志念清淨行慈博施。少欲知足恒觀世樂無常危脆。未曾暫生愛樂之想。爾時父母見其如是。甚懷愁惱。而相謂言。是兒生時。相師占曰。必當出家。今設何方斷絕其意。覆自思惟。世可耽著唯有美色。當為選擇端正良匹用斷其意。至年十五欲為娉妻。迦葉聞之深生愁惱。白父母言。我志清淨不須妻也。如是至三父母不聽。於是迦葉知事難免。便設權謀白父母言。能為我得金色女人姿容超世。然後乃當開意納之。若不得者終不娶也。爾時父母敬念彼故不違其語。即時迎召諸婆羅門遣行國界。若有女人身真金色端嚴殊妙。為我娉之。諸婆羅門便共為謀。鑄金為人顏貌奇特。眾共輿之遊諸聚落。高聲唱言。若有女人。見此金神禮拜供養。未來必得微妙智慧身真金色。諸女聞已皆出禮敬。時有一女顏容\[王\*(十/(罩-卓+衣))\]瑋體紫金色。稟性柔和智慧深遠。即是往日金珠女也。以昔勝緣有此妙身。立志堅固獨不出外。諸女咸問不出之意。答言諸姊。我意閑寂不悕餘願。故不出耳。時諸女人強將此女往觀金神。此女光明形貌姿麗。映蔽金神悉不復現。諸婆羅門即為娉之。遂相然可。計期成婚。彼女聞之亦甚愁惱。志不自從即便行嫁。二人相對志各凝潔。雖為夫妻了無欲意。共立要曰。我等今者宜各異房不相嬈近。爾時父母知是事已。即便勅人去除一室。令共同處空其室內唯置一床。於是迦葉更共妻要。今此室中唯有一床。我等二人理無同寢。我若眠息汝當經行。汝若睡臥我當經行。後於中夜迦葉次行。妻時眠睡手垂床前。外有毒蛇從戶而入欲螫其妻。迦葉慈愍即便徐前。以衣裹手舉置床上。妻便驚寤而責之曰。今汝丈夫無志乃爾。共我立誓要不相近。今復何緣竊舉吾手。迦葉答言。我無欲情而近汝也。蛇從外入。規欲相螫。恐為傷害。舉汝手耳。毒蛇猶在即便示之。妻意乃悟。於是夫妻深厭諸有不生甘樂。如人淨洗不喜塵垢。詣父母所求欲出家。既蒙聽許便作沙門。清淨守素無為無欲。在於空閑勤修苦行。於是迦葉作是誓言。世界所有成羅漢者我悉歸依。作是語已出家威儀所有諸戒皆悉具足。逮至如來成一切智於王舍城頒宣妙法。爾時迦葉披糞掃衣。來詣佛所稽首禮敬合掌而立白佛言。世尊。我今歸依無上清涼。願哀納受聽在末次。世尊歎曰。善來迦葉。即分半座命令就坐。迦葉白佛。我是如來末行弟子。顧命分座不敢順旨。是時眾會咸生疑曰。此老沙門有何異德。乃令天尊分座命之。此人殊勝唯佛知耳。於是如來知眾心念欲決所疑。即宣迦葉大行淵廣。世尊又曰。我今所有大慈大悲四禪三昧無量功德以自莊嚴。迦葉比丘亦復如是。又於往昔過去久遠。時有聖王號文陀竭。高才超世智慧無倫。時天帝釋欽敬其德。遣七寶車造闕迎王。時乘天車飛空而往。天帝出迎與共同坐。相娛樂已送王還宮。佛告比丘。爾時天帝今迦葉是。文陀竭王則吾身是。迦葉往昔以生死座命吾同坐。故吾今日成無上道。以正法座報其本勳。爾時世尊即為迦葉。如應說法示教利喜。譬如鮮淨白㲲易受染色。即於座上得阿羅漢。三明六通具八解脫。高才勇猛儀相安詳。常與如來對坐說法。時諸天人謂世尊師。於是迦葉即辭如來。往耆闍崛山賓鉢羅窟。其山多有流泉浴池。樹林蓊欝華果茂盛。百獸遊集吉鳥翔鳴。金銀琉璃羅布其地。迦葉在斯經行禪思。宣暢妙法度諸眾生。至後世尊垂入涅槃。放勝光明大地震動。便作是念。將非如來欲入涅槃現斯相耶。即入三昧以天眼觀。見於世尊熙連河側全身捨壽。作是觀已慘然不悅。如來涅槃何期駛哉。世間眼滅不善增長。即與眷屬前後圍遶。向拘尸那城禮覲世尊。於其前路見一梵志。右手執持曼陀羅華。迦葉問言。汝從何來。識吾師不。答曰識之。入般涅槃已經七日。一切人天大設供養。吾從彼間得斯花來。時諸比丘聞是語已。皆大悲惱舉身投地。號哭哽咽淚下如雨。咸作是言。咄哉無常有大勢力。能壞如是功德寶聚。枯竭法海摧倒法幢。世間闇冥永失大明。一切眾生無所宗仰。增長惡道減損天人。奇哉無常深可厭患。譬如電光理無久停。無常迅駛亦難可保。能壞盛年色力壽命。殄滅一切世間歡愛。愚人保之智者不也。於是迦葉與諸比丘。即便前行至雙樹間。遶棺三匝稽首作禮。而說偈言。 > Formerly, for the sake of sentient beings, the Bhagavat sought the supreme path throughout immeasurable kalpas. He accomplished all kinds of difficult and austere practices, relinquishing his beloved body, head, eyes, marrow, brain, kingdoms, cities, wife, children, palaces, ministers, and concubines. He cast himself from cliffs, threw himself into fires, and had his body sliced and cut. At times, for the sake of a single four-line verse, he flayed his skin for paper, broke his bones for pens, and used his blood for ink to write it out in offering, inquiring of and studying under wise teachers, receiving \[teachings\] from the Buddhas. Grieving for living beings, he toiled modestly to accumulate merit. Practicing myriad virtuous deeds, he made vast vows, as fully recounted in the five hundred Jātaka tales. When his original training was complete and he was on the verge of attaining correct awakening, he sat cross-legged beneath the Bodhi tree. The Māra of the sixth heaven felt deep sorrow and malice, thinking, “If he attains the path, he will surely surpass me.” He then led his official retinue of eighteen trillion to the foot of the king of trees, saying to the Bodhisattva, “You should quickly arise right now and return to your palace. If you do not, I will seize your feet and hurl you beyond the great ocean.” At that time, like a lion king, the Bodhisattva’s mind was without fear or dread. He declared, “Pāpīyas, you once made an offering to a single Pratyekabuddha and observed the eight-precept fast; through this merit, you became a heavenly king. Yet throughout asaṃkhyeya kalpas, I have fully accomplished difficult and austere practices. On the great earth, there is not even a space the size of the tip of a needle that was not a place where I practiced austerities in the past. Even if Māra’s hosts were as numerous as the sands of the Ganges, they could not shake a single hair of mine. How could you now hope to hurl my body beyond the great ocean?” Māra said again, “That I became lord of heaven by giving to a Pratyekabuddha in the past—this matter is clear. Now as for what you have said, what proof is there?” Thereupon the Bodhisattva extended his hand and pointed to the ground, saying, “This deity knows me.” At that time, the earth deity leapt forth from the diamond circle, joined her palms, and addressed him, “It is truly as the Honored One has taught. Since this earth has existed, I have been its deity. On this earth, there is not even a space the size of the tip of a needle that was not a place of the Bodhisattva’s past practice.” Hearing these words, Māra tumbled and fell. Having defeated the army of Māra, \[the Bodhisattva\] attained the supreme, correct awakening. His three knowledges shone uniquely, and his six supernormal knowledges were unhindered. Endowed with great compassion and inexhaustible eloquence, whatever he expounded, everyone believed and received. He proclaimed the subtle, wondrous Dharma to rescue and deliver living beings. Just as whatever a diamond strikes is smashed and destroyed, so too is the Tathāgata’s teaching: it can destroy the afflictions and fetters of living beings. Wandering throughout countries, villages, and towns, he extracted the poisonous thorns of the multitudes with the pure Dharma, subdued non-Buddhists, erected the banner of supreme victory, closed the gates to the evil destinies, and opened the path to nirvāṇa. As his condition for transforming \[beings\] was nearing its end and he was about to enter extinction, he addressed his great disciple Mahākāśyapa: “You should now know that for immeasurable asaṃkhyeya kalpas, for the sake of sentient beings, I diligently practiced austerities, with single-minded focus seeking the supreme, unsurpassed Dharma. My past vows have now been fulfilled. Kāśyapa, you should know that just as dense clouds fill the world and shower sweet rain so that sprouts grow, so too does the unsurpassed rain of the Dharma enable sentient beings to increase the seeds of good roots. For this reason, the Buddhas constantly guard, respect, praise, bow to, and make offerings to it. As I am now about to enter parinirvāṇa, I entrust this profound Dharma to you. Hereafter, you should reverently comply with my intention, widely propagating and circulating it so that it is never cut off.” Kāśyapa addressed \[the Buddha\], “Excellent! I accept your instruction. I shall uphold the true Dharma in this way, so that future generations will equally receive its benefit. May the World-Honored One have no anxiety about this.” Therefore, after the Tathāgata entered extinction, Mahākāśyapa subsequently proclaimed the correct teaching, compiled the Buddha’s Dharma-treasury, and transformed sentient beings, such that those he delivered never regressed. That great Kāśyapa’s wisdom was profound and vast, his reputation was universally heard, and his merits were complete. I shall now recount his practice and vows accordingly. Long ago in the past, after Vipaśyin Buddha had transformed sentient beings, he entered parinirvāṇa. The fourfold assembly of disciples all felt grief and longing. Collecting the śarīra, they erected a seven-jeweled stupa, its mast ornaments exceptionally wondrous and fine. At that time, within that stupa was an image of the Tathāgata, and on its face the golden color was slightly damaged in places. At that time, there was a poor woman who went about begging. Having obtained a golden bead, she felt joy in her heart and wished to make a gold leaf to repair the face of the image. At that time, Kāśyapa was a goldsmith. The woman took it to him and engaged him to repair it. When the goldsmith heard it was for merit, he gladly worked on it. After the polishing and ornamentation were completed and it had been used to repair the face of the image, they made a joint vow: “May the two of us always be husband and wife, our bodies of genuine golden color, constantly experiencing supreme joy.” By this causal condition, for ninety-one kalpas their bodies were of genuine golden color, and they were born among humans and devas enjoying boundless bliss. Lastly, he was reborn in the seventh Brahmā heaven. At that time in Magadha, there was a brāhmaṇa named Nyagrodha. In past lives he had long cultivated supreme deeds; he possessed superior talent, broad erudition, and profound wisdom. He had abundant wealth and treasures, immense and boundless: gold, silver, lapis lazuli, mother-of-pearl, jade, cattle, sheep, fields, residences, slaves, and carriages, a thousand times superior to those of the king of Magadha. At that time, King Bimbisāra had one thousand gold plows. Fearing that being equal to the king would incur offenses, that brāhmaṇa had one less, possessing only nine hundred ninety-nine. In his house there was fine cotton cloth, the lowest quality of which was worth a hundred thousand ounces of gold. When struck with an iron nail seven feet into the ground, the cloth was not pierced or torn, remaining just as before. Such was his wealth through the power of merit. Although he was rich in wealth and treasures, he had no son. Considering that he was old and decayed and the time of his death was approaching, with no one to entrust the storehouses of goods to, he went to pray to a tree deity beside his house for the sake of seeking a son. After years had passed, there was no sign or response at all. At that time, \[Nyag\]rodha became extremely angry and said to the tree deity, “I have served you for years now, yet I have not seen you grant a single blessing in response. Now I will serve you with utmost sincerity for seven days. If there is still no sign of efficacy, I will surely burn and chop you down.” Hearing this, the tree deity became very sorrowful and terrified, and reported this matter in detail to the Four Heavenly Kings. Thereupon the Four Kings went and reported it to Śakra. Śakra observed that within Jambudvīpa there was no person of merit capable of becoming his son, so he immediately went to Brahmā and widely proclaimed the above matter. At that time, Brahmā, viewing with the divine eye, saw that there was a Brahmā deva whose life was about to come to an end, and told him, “If your spirit is to descend, you should be born in the house of that brāhmaṇa in the realm of Jambudvīpa.” The Brahmā deva replied, “The ways of brāhmaṇas are full of evil and wrong views. I cannot become his son now.” Brahmā said again, “That brāhmaṇa has great authority and virtue; no ordinary person in Jambudvīpa is capable of being reborn there. If you are born there, I will protect you and never allow you to enter into wrong views.” The Brahmā deva said, “Yes, I reverently obey the noble command.” Thereupon Śakra told this matter to the tree deity. Delighted, the tree deity immediately went to his house and said to the brāhmaṇa, “Do not harbor hatred toward me anymore. Seven days from now, your wish will be fulfilled.” When the seven days were up, his wife realized she was pregnant. After full ten months, she gave birth to a boy. His features were upright and handsome, his body was of genuine golden color, and his brilliant radiance shone for one yojana. A physiognomist divined: “This child has past merit and great authority and virtue; his aspirations are pure and far-reaching, and he does not covet worldly affairs. He will surely leave home and attain the fruit of non-attachment.” Although young in years, his mind and thoughts were pure; he practiced loving-kindness and gave generously, had few desires and was content, and constantly contemplated worldly pleasures as impermanent, perilous, and fragile, never giving rise even momentarily to thoughts of affection or craving. At that time, seeing him like this, his parents were very distressed and said to each other, “When this boy was born, the physiognomist divined that he would surely leave home. Now what means can we devise to cut off his intention?” Reflecting again, \[they thought\], “In the world, what one can become attached to is only beautiful form. We should select a fair and good match for him to cut off his intention.” When he reached the age of fifteen, they wished to betroth a wife to him. Hearing of this, Kāśyapa felt deep distress and said to his parents, “My aspirations are pure; I have no need for a wife.” This happened three times, but his parents would not listen. Thereupon Kāśyapa, knowing that the matter was unavoidable, devised a skillful plan and told his parents, “If you can obtain for me a golden woman whose beauty surpasses the world, only then will I open my mind to accept her. If you cannot obtain one, I will never marry.” At that time, because they respectfully cared for him, his parents did not oppose his words. They immediately summoned various brāhmaṇas and dispatched them to travel through the realms: “If there is a woman whose body is of genuine golden color, dignified, and extraordinary, betroth her for me.” The brāhmaṇas then conferred together and cast gold into a human form of extraordinary appearance. Together they carried it on a litter and toured the villages, proclaiming with a loud voice, “If any woman sees this golden deity and bows down in offering, in the future she will surely attain subtle wisdom and a body of genuine golden color.” Hearing this, all the women came out to bow in reverence. At that time, there was a woman whose facial features were magnificent, her body purple-golden, her nature gentle and compliant, and her wisdom profound. She was precisely the woman with the golden bead from the past. Owing to that past supreme condition, she possessed this wondrous body. Her resolve was firm, and she alone did not go outside. All the women asked her why she did not go out. She replied to them, “Sisters, my mind is at leisure and quiet, and I do not desire other wishes; therefore I do not go out.” At that time, the women forced her to go and view the golden deity. This woman’s radiant light and graceful appearance completely overshadowed the golden deity so that \[its radiance\] was no longer visible. The brāhmaṇas immediately betrothed her \[to him\], and \[the families\] agreed, setting a date to complete the marriage. Hearing of this, that woman was also very distressed. Her resolve could not be followed, and she was married off. When the two faced each other, each of their intentions was pure and serene. Although husband and wife, they had no desire whatsoever. Together they established an agreement, saying, “We should now each have separate rooms and not disturb or approach each other.” When the parents learned of this matter, they immediately ordered people to remove one room, forcing them to share the same quarters, and emptied the room, placing only a single bed inside. Thereupon Kāśyapa made another agreement with his wife: “In this room now, there is only one bed; by principle, the two of us cannot sleep together. If I rest in sleep, you should do caṅkrama; if you lie down to sleep, I should do caṅkrama.” Later, in the middle of the night, it was Kāśyapa’s turn to walk. His wife was sleeping at the time, her hand hanging down before the bed. From outside, a venomous snake entered through the door, intending to bite his wife. With compassion, Kāśyapa immediately stepped forward slowly, wrapped his hand in his robe, and lifted \[her hand\] onto the bed. His wife was startled awake and rebuked him, saying, “Now, as a gentleman, how can you lack resolve like this? We made a vow together agreeing not to approach each other; now for what reason did you secretly lift my hand?” Kāśyapa replied, “I did not approach you with thoughts of lust. A snake entered from outside, aiming to bite you. Fearing that you would be harmed, I merely lifted your hand.” The venomous snake was still there, and he immediately showed it to her. His wife then understood. Thereupon the husband and wife developed a deep aversion to the realms of existence and took no pleasure in them, just as a person who has washed clean takes no pleasure in dirt and dust. They went to their parents seeking to leave home. Having received permission, they became śramaṇas, pure and adhering to simplicity, doing nothing and having no desires, diligently cultivating austerities in quiet seclusion. Thereupon Kāśyapa made this vow: “Whosoever in the world has become an arhat, to all of them I take refuge.” Having spoken these words, all the precepts and the deportment of leaving home were fully completed. When the Tathāgata attained all-knowledge and proclaimed the wondrous Dharma in Rājagṛha, Kāśyapa, wearing rag robes, came to the Buddha’s place, bowed his head in reverence, stood with palms joined, and said to the Buddha, “World-Honored One, I now take refuge in the unsurpassed coolness. May you compassionately accept me and permit me among the lowest ranks.” The World-Honored One praised him, saying, “Welcome, Kāśyapa!” and immediately shared half his seat, bidding him to sit down. Kāśyapa said to the Buddha, “I am a disciple of the Tathāgata’s final ranks; having been looked upon with favor and offered half the seat, I dare not comply with the command.” At that time, the assembly all felt doubt, saying, “What extraordinary virtue does this old śramaṇa have, that the Heavenly Honored One shares his seat and bids him \[sit\]? This person's superiority is known only to the Buddha.” Thereupon the Tathāgata, knowing the thoughts in the minds of the assembly and wishing to resolve their doubts, proclaimed Kāśyapa’s profound and vast practice. The World-Honored One further said, “All the great loving-kindness, great compassion, four dhyānas, samādhis, and immeasurable merits with which I adorn myself—the monk Kāśyapa is also like this. Furthermore, long ago in the past, there was a holy king named Mandhātṛ, whose superior talent surpassed the world and whose wisdom was peerless. At that time, Śakra, admiring his virtue, sent a seven-jeweled chariot to the palace gates to welcome the king. Riding the heavenly chariot, \[the king\] flew through the sky and went there. The heavenly lord came out to welcome him and sat together with him. After enjoying each other’s company, he sent the king back to his palace.” The Buddha told the monks, “The heavenly lord of that time is now Kāśyapa, and King Mandhātṛ was myself. In the past, Kāśyapa offered me a seat of birth-and-death to sit together; therefore today, having attained the unsurpassed path, I repay his original merit with the seat of the true Dharma.” At that time, the World-Honored One taught the Dharma appropriately to Kāśyapa, instructing, encouraging, and delighting him. Just as clean, white cotton cloth easily takes dye, he immediately attained arhatship upon his seat, with the threefold vision, six supernormal knowledges, and complete eight liberations. With superior talent and vigor, his appearance and demeanor were calm and dignified. He constantly sat opposite the Tathāgata expounding the Dharma, and at that time the devas and humans considered him a teacher of the World-Honored One. Thereupon Kāśyapa took leave of the Tathāgata and went to the Pippala cave on Gṛdhrakūṭa Mountain. That mountain had many flowing springs and bathing ponds; the forests were lush, and flowers and fruits were abundant; hundreds of beasts gathered, and auspicious birds soared and cried; gold, silver, and lapis lazuli were strewn over the ground. Kāśyapa performed caṅkrama and meditated there, expounding the wondrous Dharma and delivering sentient beings. Later, when the World-Honored One was on the verge of entering nirvāṇa, he emitted a supreme light and the great earth shook. \[Kāśyapa\] then thought, “Could it be that the Tathāgata wishes to enter nirvāṇa and is manifesting these signs?” He immediately entered samādhi and observed with the divine eye, seeing the World-Honored One beside the Hiraṇyavatī River abandoning his lifespan with his entire body. Having observed this, he was grieved and unhappy: “How swift is the Tathāgata’s nirvāṇa! The eye of the world is extinguished, and unwholesomeness will increase.” Then, surrounded before and behind by his retinue, he headed toward the city of Kuśinagara to pay homage to the World-Honored One. On the road ahead, he saw a brāhmaṇa holding a māndārava flower in his right hand. Kāśyapa asked him, “Where have you come from? Do you know our teacher?” He replied, “I know him. He entered parinirvāṇa seven days ago. All humans and devas made great offerings. I obtained this flower from there.” When the monks heard these words, they were all deeply grieved and threw themselves to the ground, wailing and sobbing with tears falling like rain. They all said, “Alas! Impermanence has such great power, able to destroy such a mass of jewel-like merit, drying up the ocean of Dharma and toppling the banner of Dharma! The world is in darkness, having forever lost its great light. All sentient beings have nothing to venerate; the evil destinies will increase, and devas and humans will decrease. How extraordinary is impermanence, deeply to be reviled! Just like a flash of lightning, by principle it does not stay long. Impermanence is swift and difficult to rely upon. It can destroy prime youth, physical appearance, strength, and lifespan, obliterating all the joys and affections of the world. Fools rely upon it, but the wise do not!” Thereupon Kāśyapa and the monks proceeded forward to between the twin trees, circumambulated the coffin three times, bowed their heads in reverence, and spoke verses. > — English (machine translation) (machine translation) - [Previous: 1.2](https://indike.org/pramana/in.bauddha.taisho.2058.1.2) - [Next: 1.4](https://indike.org/pramana/in.bauddha.taisho.2058.1.4) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2058.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2058~en-mt.1.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2058.1.3](https://indike.org/pramana/in.bauddha.taisho.2058.1.3) · Pramāṇa