付法藏因緣傳 5.2

5.2

商那和修臨涅槃時。以法付囑憂波毱多。而作是言。昔婆伽婆以無上法。囑累尊者摩訶迦葉。欲令眾生執大明炬。永離諸苦得涅槃樂。迦葉次付吾師阿難。阿難轉復囑累於我。我欲滅度委付於汝。汝若於後欲涅槃者。摩突羅國有善男子。當出于世。名提多迦。久修願行辯才無盡。汝當於後度令出家。可以法眼悉囑累之。憂波毱言。唯然受教。逮至尊者。憂波毱多化緣將訖意欲涅槃。觀提多迦出世未也。思惟便知猶未出世。爾時尊者憂波毱多將比丘眾往詣其舍。漸漸轉少乃至單己。其父長者問言。大聖。豈無眷屬何以獨行。憂波毱多答曰。長者。我出家人無有給侍。若有人者當見垂惠。長者。復言。我樂居家不能為道。若後生子必相奉給。憂波毱言。善哉斯意。當守此心勿令變悔。而此長者數生諸子。年皆童稚輒便命終。最後生子名提多迦。顏貌璝瑋聰明黠慧。善能受學諸論經記。過去修行深種善本。憂波毱多往從索之。長者歡喜手自付與。將至僧坊度令出家。年滿二十為受具戒。初白之時斷見諦結得須陀洹。第一羯磨薄婬怒癡獲斯陀含。第二羯磨欲界結盡得阿那含。第三羯磨尋時斷除三界煩惱。建立梵行成阿羅漢。三明遠照六通具足。遊步隱顯自在無閡。憂波毱多而告之曰。慧日世尊慈悲普覆。欲濟眾生生死大苦。以無量劫所集之法。囑累尊者摩訶迦葉。作大明燈照諸癡闇。普令一切皆得修學。斷絕愛網出欲淤泥。迦葉次付阿難比丘。阿難滅後囑累吾師商那和修。商那和修以付於我。如是相續常轉法輪。灑甘露味療煩惱渴。然我今者所作已辦。涅槃時至滅度不遠。以此法寶持用付汝。汝可於後受持頂戴。勤加守護無令漏失。演法光明照愚癡闇。又提多迦。如來涅槃賢聖隱沒。所有一切深經寶藏。漸當衰損墜沒於地。世間昏冥流轉生死。所以者何。在昔吾師商那和修既滅度後。七萬七千本生諸經滿足。一萬阿毘曇藏凡有八萬清淨比尼。如斯等法皆悉隨減。一人涅槃眾法衰減。況多賢聖俱皆滅度。淨妙勝法永無遺餘。是故我今慇懃付汝。汝當至心敬順我意。於諸眾生起大悲想。受持流布無令斷絕。提多迦言。敬受尊教我當擁護如斯正法。為未來世作不請友。於是次宣無上法味。其所化度甚大弘廣。緣訖涅槃人天悲感。即收舍利起七寶塔。燒香散華種種供養。昔提多迦臨滅度時。以法付囑最大弟子。名彌遮迦。多聞博達有大辯才。而告之曰。佛以正法付大迦葉。如是展轉乃至於我。我將涅槃用付於汝。汝當於後流布世眼彌遮迦言。善哉受教。於是宣流正法寶藏。令諸眾生開涅槃道化緣已竟臨當滅度。復以正法次付尊者佛陀難提。令其流布勝甘露味。難提於後廣宣分別轉大法輪摧伏魔怨。然後付囑佛陀蜜多。其人德力甚深無量。善巧方便化諸眾生。令離惡見趣最勝道。以大智慧而自莊嚴。演清淨味摧滅異學。如是功德不可窮盡。我今隨順說其少分。有大國王總領天下。高才勇猛多聞博達。宗事異學信受邪見。於佛法僧恒懷輕毀。佛陀蜜多作是念言。吾師難提以法付我。我當云何敷演勝眼。令諸眾生普得饒益。復作是念。今此國王甚大邪見。我宜先往而調伏之。譬如伐樹。若傾其本。枝葉花莖豈得久立。作是念已。於十二年躬持赤幡在王前行。經歷多時王都不問。過是已後忽便問之。斯是何人在吾前行。尋便召命而問其意。答言大王。我是智人善能談論。欲於王前求一試驗。爾時大王。即便宣令國內所有諸婆羅門長者居士聰明博達善於言辭。悉可集吾正勝殿上。與一沙門共對議論。於是一切邪見外道。辯才深遠智慧博達。天文地理靡不綜練。含忿毒心競來雲集。時彼大王於正殿上。嚴辦供具羅布茵褥。燒香散花莊麗明淨。佛陀蜜多即昇法座。共諸外道建無方論。淺智之者一言即屈。其多聰辯再便辭盡。王見諸人理皆窮匱。躬與蜜多自共議論。始起言端亦尋摧屈。佛陀蜜多即作是念。我與王論不應顯勝。而語之言。此義深淺王自解了。爾時彼王即知其屈。迴改邪心敬信正法。受三自歸為佛弟子。於自國土弘宣道化。時此國中有一尼乾。邪見熾盛毀謗正法。辯慧聰達善能數算。佛陀蜜多欲化彼故。往為弟子就受斯術。不久習學皆悉通了。彼尼乾子。出大惡聲罵辱於佛。佛陀蜜多語尼乾子。莫出斯言。令汝獲罪。此報必當墮大地獄。尼乾子言。汝豈能知如此之事。蜜多答曰。若不見信汝可算之。既算已後自當證知。時彼尼乾便自推算。尋見其身必墮地獄。即大恐怖深生憂悔。向於蜜多五體投地。白言仁者。我當云何得免斯咎。佛陀蜜多告曰。尼乾。如因地倒還扶而起。汝若歸佛此罪可滅。爾時尼乾起大信心。以五百偈讚歎如來。改悔先罪甚自呵責。佛陀蜜多即告之曰。汝以此心善業緣故。命終必得生于天上尼乾復言。汝云何知我得生天。蜜多告曰。若不見信自算求實。時尼乾子即便下算。自見己身。罪滅生天。便大歡喜求哀出家。蜜多答言。今日宜可告汝眷屬。然後乃當相度出家。尼乾弟子凡五百人。即往其所而告之曰。我見勝理情甚愛樂。欲於佛法出家為道。汝等今可隨意所欲。更稟明師諮受勝法。時諸弟子咸白師言。本相宗仰如大雲蓋。師入勝道意樂相隨。時彼尼乾與五百人。至尊者所俱共出家。於是尊者佛陀蜜多。美聲流布遍閻浮提。其所教化無量眾生。緣盡捨命弟子悲感。收取舍利起塔供養。在昔尊者佛陀蜜多。化緣既訖將欲捨壽。告一弟子名脇比丘。汝當於後廣敷聖教。化諸眾生令得解脫。白言大師。敬承尊教。我當至心守護正法。彼脇比丘由昔業故。在母胎中六十餘年。既生之後鬚髮皓白。厭惡五欲不樂居家。往就尊者佛陀蜜多。稽首禮足求在道次。即度出家為說法要。譬如鮮淨白㲲易受染色。便於座上得羅漢道。三明照徹六通無礙。勤修苦行精進勇猛。未曾以脇至地而臥。時人即號為脇比丘。善說法要化諸眾生。所作已訖便入涅槃。收集舍利起塔供養。彼脇比丘垂當滅度。告一比丘名富那奢。長老當知。佛法微妙有大功德。是故諸聖頂戴奉持。我受付囑守護斯法。今欲涅槃用累於汝。汝宜至心擁護受持。時富那奢答曰。唯然。於是演暢微妙勝法。其所化度無量眾生。後於一時在閑林下。結跏趺坐寂然思惟。有一大士名曰馬鳴。智慧淵鑒超識絕倫。有所難問靡不摧伏。譬如猛風吹拔朽木。起大憍慢草芥群生。計實有我甚自貢高。聞有尊者名富那奢。智慧深邃多聞博達。言諸法空無我無人。懷輕慢心往詣其所。而作是言。一切世間所有言論。我能毀壞如雹摧草。此言若虛而不誠實。要當斬舌以謝其屈。富那奢言。佛法之中凡有二諦。若就世諦假名為我。第一義諦皆悉空寂。如是推求我何可得。爾時馬鳴心未調伏。自恃機慧猶謂己勝。富那語曰。汝諦思惟無出虛語。我今與汝定為誰勝。於是馬鳴即作是念。世諦假名定為非實。第一義諦性復空寂。如斯二諦皆不可得。既無所有云何可壞。我於今者定不及彼。便欲斬舌以謝其屈。富那語言。我法仁慈不斬汝舌。宜當剃髮為吾弟子。爾時尊者度令出家。心猶愧恨欲捨身命時富那奢得羅漢道。入定觀察知其心念。尊者有經先在闇室。尋令馬鳴往彼取之。白言大師。此室闇冥云何可往。告曰但去。當令汝見。爾時尊者即以神力。遙申右手徹入室內。五指放光其明照曜。室中所有皆悉顯現。爾時馬鳴心疑是幻。凡幻之法知之則滅。而此光明轉更熾盛。盡其技術欲滅此光。為之既疲了無異相。知師所為即便摧伏。勤修苦行更不退轉。如是尊者以善方便度諸眾生。所應作已入於涅槃。四眾感戀起塔供養。昔富那奢臨涅槃時。以法付囑弟子馬鳴。而告之曰。譬如闇室燃大明燈。所有諸物皆悉照了。法之明燈亦復如是。流布世間能滅癡闇。是故如來演斯正法。普令一切皆悉修行。諸賢聖人常加守護。共相委囑乃至於我。我以勝眼持用付汝。汝當於後至心受持。令未來世普得饒益。馬鳴敬諾當受尊教。於是頒宣深奧法藏。建大法幢摧滅邪見。於華氏城遊行教化。欲度彼城諸眾生故。作妙伎樂名賴吒啝羅。其音清雅哀婉調暢。宣說苦空無我之法。所謂有為如幻如化三界獄縛無一可樂。王位高顯勢力自在。無常既至誰得存者。如空中雲須臾散滅。是身虛偽猶如芭蕉。為怨為賊不可親近。如毒蛇篋誰當愛樂。是故諸佛常呵此身。如是廣說空無我義。令作樂者演暢斯音。時諸伎人不能解了。曲調音節皆悉乖錯。爾時馬鳴。著白㲲衣入眾伎中。自擊鍾鼓調和琴瑟。音節哀雅曲調成就。演宣諸法苦空無我。時此城中五百王子。同時開悟厭惡五欲出家為道。時華氏王恐其人民聞此樂音捨離家法國土空曠王業廢壞。即便宣令其土人民。自今勿復更作此樂。彼華氏城凡九億人。月支國王威德熾盛。名曰栴檀罽昵吒王。志氣雄猛勇健超世。所可討伐無不摧靡。即嚴四兵向此國土。共相攻戰然後歸伏。即便從索九億金錢。時彼國王即以馬鳴及與佛鉢一慈心雞。各當三億。持用奉獻罽昵吒王。馬鳴菩薩智慧殊勝。佛鉢功德如來所持。雞有慈心不飲蟲水。悉能消滅一切怨敵。以斯緣故當九億錢。王大歡喜為納受之。即迴兵眾還歸本國。彼罽昵吒王有大功德。被弘誓鎧志願堅固。曾以埿團置於塔上。因立誓曰。若吾來世千佛數中得成正覺。令此泥團變為佛像。作是願已應時尋成。儀相奇特狀若圖畫。心大歡喜踊躍無量。王於後時在路遊行。見外道塔七寶莊嚴。便大歡喜謂如來塔。前禮稽首至心恭敬燒香散花說偈讚曰。

When Śāṇakavāsin was approaching nirvāṇa, he entrusted the Dharma to Upagupta and spoke these words: “Formerly, the Bhagavat entrusted the unsurpassed Dharma to the Venerable Mahākāśyapa, desiring to cause sentient beings to hold the great blazing torch, leave all suffering forever, and attain the bliss of nirvāṇa. Kāśyapa next entrusted it to my teacher Ānanda, and Ānanda in turn entrusted it to me. Now that I am about to attain extinction, I entrust it to you. If later you wish to enter nirvāṇa, in the state of Mathurā there is a good man who will appear in the world, named Dhītika. He has long cultivated vows and practices, and his eloquence is inexhaustible. Later you should deliver him and let him leave the household life, and you may fully entrust the eye of the Dharma to him.” Upagupta said: “So it shall be; I receive your instruction.” When the Venerable Upagupta's conditions for teaching were drawing to an end and his mind wished to enter nirvāṇa, he observed whether Dhītika had yet appeared in the world. Reflecting, he knew that he had not yet appeared in the world. At that time, the Venerable Upagupta led an assembly of monks to visit his father's house, and gradually [their number] grew fewer, until he was all alone. His father, an elder, asked him: “Great Sage, do you have no followers? Why do you walk alone?” Upagupta replied: “Elder, I am one who has left the household life and have no attendants. If there were someone, you might bestow him upon me.” The elder spoke again: “I delight in living at home and cannot practice the Path. If a son is born to me later, I will certainly offer him to you.” Upagupta said: “Excellent is this intention! Keep this mind, and do not let it change or regret.” This elder then fathered several sons, but while all were still young boys, they immediately passed away. His last-born son was named Dhītika. His appearance was grand and remarkable, and he was clever and astute, good at learning and receiving all treatises, scriptures, and records. In the past, he had practiced and deeply planted roots of goodness. Upagupta went to ask for him. The elder was filled with joy, personally delivered him by hand, and brought him to the monastery, where [Upagupta] allowed him to leave the household life. When he reached twenty years of age, he conferred full ordination upon him. At the initial announcement (jñapti), he severed the fetters of seeing the truth and attained [the fruit of] a srotāpanna. At the first motion (karmavācanā), lust, anger, and delusion were diminished, and he obtained [the fruit of] a sakṛdāgāmin. At the second motion, his fetters of the desire realm were exhausted, and he attained [the fruit of] an anāgāmin. At the third motion, he instantly severed the afflictions of the three realms, established the brahma-practice, and became an arhat. His threefold vision shone afar, he was fully endowed with the six supernormal knowledges, and he walked, appeared, and vanished with unhindered freedom. Upagupta then told him: “The Sun of Wisdom, the World-Honored One, covered all universally with loving-kindness and compassion. Desiring to save sentient beings from the great suffering of birth and death, he entrusted the Dharma accumulated over immeasurable kalpas to the Venerable Mahākāśyapa to serve as a great bright lamp illuminating all darkness of ignorance, causing all universally to cultivate and learn, cut off the net of craving, and emerge from the mire of desire. Kāśyapa next entrusted it to the monk Ānanda. After Ānanda attained extinction, he entrusted it to my teacher Śāṇakavāsin, and Śāṇakavāsin entrusted it to me. Continuing thus, they constantly turned the wheel of the Dharma, sprinkling the flavor of the sweet nectar to heal the thirst of affliction. But now, that which I was to do has already been accomplished; the time of nirvāṇa has arrived, and extinction is not far. I take this Dharma-treasure and entrust it to you. You may later receive, hold, and uphold it, diligently guard and protect it, let it not be leaked or lost, and proclaim the light of the Dharma to illuminate the darkness of folly. Furthermore, Dhītika, after the Tathāgata entered nirvāṇa, the worthy and the noble faded away; all profound scripture-treasuries will gradually decline and fall into oblivion on earth, and the world will be plunged into darkness, transmigrating in birth and death. Why is this? Formerly, after my teacher Śāṇakavāsin entered extinction, the full seventy-seven thousand Jātaka sūtras, the ten thousand Abhidharma-piṭakas, and altogether eighty thousand pure Vinayas—dharmas such as these all diminished accordingly. When one person enters nirvāṇa, the many dharmas decline; how much more so when many worthy and noble ones have all entered extinction together, so that the pure, wondrous, and supreme Dharma will be left with no remainder! For this reason, I now earnestly entrust it to you. You must single-mindedly respect and comply with my intention, give rise to the thought of great compassion toward all sentient beings, receive and preserve it, and disseminate it, never letting it be broken off.” Dhītika said: “I reverently receive your honored instruction. I will protect such true Dharma and serve as an uninvited friend to future generations.” Thereupon, he next proclaimed the unsurpassed flavor of the Dharma. Those he converted and delivered were exceedingly vast and extensive. When his conditions came to an end, he entered nirvāṇa, and humans and devas were moved to grief. They then collected his śarīra, erected a seven-jeweled stūpa, burned incense, scattered flowers, and made various offerings. Formerly, when Dhītika was approaching extinction, he entrusted the Dharma to his foremost disciple, named Micchaka, who was widely learned, broadly accomplished, and possessed of great eloquence, telling him: “The Buddha entrusted the true Dharma to Mahākāśyapa, and it was transmitted successively down to me. As I am about to enter nirvāṇa, I entrust it to you. You should later disseminate the eye of the world.” Micchaka said: “Excellent, I receive your instruction.” Thereupon, he proclaimed and spread the true Dharma-treasure, opening the path of nirvāṇa for all sentient beings. When his conditions for teaching were fulfilled and he was about to enter extinction, he in turn entrusted the true Dharma to the Venerable Buddhanandi, telling him to disseminate the supreme flavor of sweet nectar. Afterwards, Buddhanandi broadly proclaimed and distinguished it, turning the great wheel of the Dharma and subduing the foes of Māra. Later, he entrusted it to Buddhamitra. That man’s virtuous power was exceedingly deep and measureless. With skillful means, he transformed sentient beings, causing them to leave behind evil views and proceed toward the most supreme Path. Adorning himself with great wisdom, he expounded the pure flavor and destroyed the heterodox schools. His merits were inexhaustible like this; I shall now follow along and recount a small fraction of them. There was a great king who held sway over the whole world, possessed of superior talent, courage, and broad learning, who venerated heterodox schools and faithfully accepted evil views, constantly harboring contempt and disparagement toward the Buddha, the Dharma, and the Saṅgha. Buddhamitra reflected: “My teacher Buddhanandi entrusted the Dharma to me. How shall I expound the supreme eye so that sentient beings may universally attain benefit?” He reflected again: “Now this king has exceedingly great evil views. It is fitting that I first go and tame him. It is like cutting down a tree: if its root is felled, how could its branches, leaves, flowers, and stems stand for long?” Having had this thought, for twelve years he personally carried a red banner and walked before the king. After much time had passed, the king did not ask at all. After this had passed, he suddenly asked: “Who is this person walking before me?” He immediately summoned him and asked his intent. He answered: “Great King, I am a wise man, skilled in disputation. I wish to seek a trial before the King.” At that time, the Great King immediately issued an order throughout the realm that all brāhmaṇas, elders, and householders who were intelligent, erudite, and skilled in speech should assemble in his hall of righteous victory to engage in debate with a śramaṇa. Thereupon, all the non-Buddhists of evil views, who had deep and far-reaching eloquence, broad wisdom, and thorough mastery of astronomy and geography, gathered like clouds in rivalry, harboring minds of anger and poison. At that time, the Great King arranged offerings, spread mats and cushions, burned incense, and scattered flowers in the main hall, making it magnificent, bright, and clean. Buddhamitra then ascended the Dharma seat and established unrestricted propositions together with all the non-Buddhists. Those of shallow wisdom were refuted at a single word; those of much intelligence and eloquence exhausted their words at the second. Seeing that all the men’s reasoning was exhausted, the king personally engaged in debate with Buddhamitra, but as soon as he opened his discourse, he too was promptly refuted. Buddhamitra then thought: “When debating with the king, I should not openly display victory.” So he spoke to him: “The king himself understands the depth and shallowness of this meaning.” At that time, the king realized his own defeat, turned back and altered his evil mind, reverently believed in the true Dharma, received the three refuges to become a disciple of the Buddha, and promoted moral transformation throughout his realm. At that time in this country, there was a Nirgrantha whose evil views were ablaze, who reviled the true Dharma, possessed sharp eloquence and intelligence, and was skilled in calculation and mathematics. Wishing to transform him, Buddhamitra went to become his disciple to receive this art from him. Before long, he had studied and completely mastered it. That Nirgrantha uttered loud and evil words, reviling and insulting the Buddha. Buddhamitra told the Nirgrantha: “Do not utter such words; they will cause you to incur sin. This retribution will certainly cause you to fall into the great hells.” The Nirgrantha said: “How could you know such a thing?” Buddhamitra replied: “If you do not believe me, you may calculate it yourself. After you have calculated, you will personally verify and know it.” At that time, that Nirgrantha made his own calculations, and immediately saw that his own body would certainly fall into hell. He was thereupon greatly terrified and gave rise to deep sorrow and remorse. Throwing his five limbs to the ground before Buddhamitra, he said: “Benevolent one, how may I escape this fault?” Buddhamitra told him: “Nirgrantha, just as one who falls to the ground gets up by relying on the ground itself, if you take refuge in the Buddha, this sin can be extinguished.” At that time, the Nirgrantha gave rise to great faith, praised the Tathāgata with five hundred verses, repented of his former sins, and severely reproached himself. Buddhamitra then told him: “By virtue of this mind and good karma, when your life ends, you will certainly be born in heaven.” The Nirgrantha said again: “How do you know that I will attain birth in heaven?” Buddhamitra told him: “If you do not believe, calculate it yourself to seek the truth.” At that time, the Nirgrantha immediately performed the calculation, saw for himself that his sins were extinguished and that he would be born in heaven, and thereupon, in great joy, begged to leave the household life. Buddhamitra replied: “Today you should inform your relatives and followers, and only then will I deliver you to leave the household life.” The Nirgrantha had five hundred disciples. He went to their dwelling and told them: “I have seen the supreme principle, and my heart delights in it exceedingly. I wish to leave the household life in the Buddha's Dharma to practice the Path. You may now do as you please, or rely on another enlightened teacher to consult and receive the supreme Dharma.” At that time, all the disciples addressed their teacher: “Originally we looked up to you like a great canopy of clouds. If our master enters the supreme Path, our minds wish to follow.” At that time, that Nirgrantha together with the five hundred people went to the Venerable One's dwelling and left the household life together. Thereupon, the Venerable Buddhamitra’s fine reputation spread throughout Jambudvīpa. When the conditions came to an end for the immeasurable sentient beings he had taught, he relinquished his life; his disciples were moved to grief, collected his śarīra, and erected a stūpa to make offerings. Formerly, when the Venerable Buddhamitra’s conditions for teaching were fulfilled and he was about to relinquish his lifespan, he told a disciple named Monk Pārśva: “You should later broadly expound the holy teachings, transforming sentient beings so that they attain liberation.” He said: “Great Master, I reverently receive your honored instruction; I will single-mindedly guard and protect the true Dharma.” Because of his past karma, that Monk Pārśva had remained in his mother’s womb for more than sixty years. When he was born, his beard and hair were already white. Detesting the five desires and finding no joy in domestic life, he went to the Venerable Buddhamitra, bowed down, paid homage at his feet, and sought to be ranked among the followers of the Path. [Buddhamitra] immediately delivered him to leave the household life and expounded the essentials of the Dharma for him. Just as clean, white cloth easily takes dye, he attained the path of an arhat right upon his seat. His threefold vision was thoroughly illuminating, his six supernormal knowledges were unhindered, and he diligently practiced austerities with vigorous zeal, never lying down with his ribs touching the ground. People of the time called him Monk Pārśva (Ribs). He was skilled at preaching the essentials of the Dharma to transform sentient beings; when that which he was to do was accomplished, he entered nirvāṇa. They collected his śarīra and erected a stūpa to make offerings. When that Monk Pārśva was approaching extinction, he told a monk named Puṇyayaśas: “Āyusmat, you should know that the Buddha's Dharma is subtle, wonderful, and possessed of great merit, which is why all the noble ones carry it upon their heads and uphold it. Having received the entrustment, I have guarded this Dharma. Now that I am about to enter nirvāṇa, I entrust it to you. You should single-mindedly protect, receive, and uphold it.” Puṇyayaśas replied: “So it shall be.” Thereupon, he expounded and proclaimed the subtle, wonderful, and supreme Dharma, converting and delivering immeasurable sentient beings. Later, at one time, while sitting cross-legged in quiet contemplation under a secluded grove, there was a great being named Aśvaghoṣa, whose wisdom was deep and discerning, and whose understanding was supreme and peerless. Whatever challenges were posed, none failed to be demolished by him, just as a fierce wind uproots rotted trees. Giving rise to great arrogance, he viewed all living beings as grass and mustard seeds; positing a truly existent self, he was exceedingly proud. Hearing that there was a venerable one named Puṇyayaśas of profound wisdom, broad learning, and great discernment, who spoke of all dharmas as empty, without self, and without a person, he harbored a contemptuous mind, went to his dwelling, and spoke these words: “All discourses in the world I can destroy like hail crushing grass. If these words are false and untrue, I will surely cut off my tongue to apologize for my defeat.” Puṇyayaśas said: “In the Buddha’s Dharma, there are altogether two truths: from the perspective of conventional truth, there is the provisional name ‘self’; from the perspective of ultimate truth, everything is empty and tranquil. Examining it in this way, how can a self be found?” At that time, Aśvaghoṣa's mind was not yet subdued; relying on his own sharp intellect, he still considered himself superior. Puṇyayaśas told him: “Reflect carefully and do not speak empty words. Between you and me, who is determined to be the victor?” Thereupon, Aśvaghoṣa reflected: “The provisional designation of conventional truth is definitely not real; the nature of ultimate truth is furthermore empty and tranquil. These two truths are both unattainable. Since nothing exists, how can it be refuted? Today I am definitely not his match.” He then wished to cut off his tongue to apologize for his defeat. Puṇyayaśas said: “My Dharma is benevolent and compassionate; I will not cut off your tongue. You should shave your hair and become my disciple.” At that time, the Venerable One delivered him to leave the household life. His mind was still ashamed and resentful, and he wished to abandon his life. At that time, Puṇyayaśas had attained the path of an arhat; entering absorption to observe, he knew the thoughts in his mind. The Venerable One had a sutra that was previously kept in a dark room, and he immediately ordered Aśvaghoṣa to go there and fetch it. He said to the Great Master: “This room is dark and gloomy; how can I go?” He replied: “Just go; I will make you see.” At that time, the Venerable One, by his supernormal power, extended his right hand from afar straight into the room; his five fingers emitted light, and its brilliance shone brightly, so that everything in the room became clearly visible. At that time, Aśvaghoṣa suspected in his heart that this was an illusion. As a rule, illusions disappear when recognized, yet this light became all the more blazing. He exhausted his arts wishing to extinguish this light, but after tiring himself out, there was no change at all. Knowing that it was done by his teacher, he was immediately subdued, diligently practiced austerities, and never retrogressed again. Thus, the Venerable One used skillful means to deliver sentient beings, and having done what was to be done, entered nirvāṇa. The fourfold assembly, filled with grief and longing, erected a stūpa to make offerings. Formerly, when Puṇyayaśas approached nirvāṇa, he entrusted the Dharma to his disciple Aśvaghoṣa and said to him: “Just as when a great bright lamp is lit in a dark room, all objects are clearly illuminated, the bright lamp of the Dharma is also like this: spreading in the world, it can extinguish the darkness of folly. For this reason, the Tathāgata expounded this true Dharma, universally causing all to practice it. All the worthy and noble ones have constantly guarded it, entrusting it to one another down to me. I take this supreme eye and entrust it to you. You should later single-mindedly receive and preserve it, so that future generations may universally attain benefit.” Aśvaghoṣa reverently agreed: “I will receive your honored instruction.” Thereupon, he promulgated the profound Dharma-treasury, erected the great Dharma banner, and demolished evil views. Traveling and teaching in Pāṭaliputra, wishing to deliver the sentient beings of that city, he composed wondrous music called Rāṣṭrapāla. Its sound was pure, elegant, sorrowful, and harmonious, proclaiming the teaching of suffering, emptiness, and selflessness—namely, that conditioned things are like illusions and transformations; that the prison of the three realms holds nothing delightful; that though royal status is exalted and mighty power is sovereign, when impermanence arrives, who can endure? They are like clouds in the sky, scattering and disappearing in an instant. This body is false and deceptive, like a plantain tree; it is an enemy and a thief that cannot be approached; it is like a basket of venomous serpents—who could delight in it? Therefore, all Buddhas constantly reproach this body. Extensively expounding the meaning of emptiness and selflessness in this way, he had the musicians perform this music. At that time, the musicians could not understand, and the melodies and rhythms were all discordant. At that time, Aśvaghoṣa, wearing white cotton robes, went into the midst of the musicians, personally beat the drums, and tuned the zithers and lutes; the rhythms were sorrowful and elegant, the melodies achieved perfection, and he expounded that all dharmas are suffering, empty, and without self. At that time, five hundred princes in this city attained awakening at the same moment, detested the five desires, and left the household life to practice the Path. At that time, the king of Pāṭaliputra feared that if his people heard this music, they would abandon their families and the realm, leaving the country desolate and ruining the royal enterprise. He immediately issued an order to the people of his land: “From now on, do not perform this music again.” That city of Pāṭaliputra had altogether nine hundred million people. The king of the Yuezhi, blazing with majesty and virtue, was named Candana Kaniṣka. His spirit was heroic and mighty, his valor surpassing the world; wherever he went on expedition, none failed to collapse before him. He then arrayed the fourfold army and marched against this country; after fighting with one another, [the city] surrendered. He then demanded nine hundred million gold coins. At that time, that king took Aśvaghoṣa, the Buddha’s bowl, and a compassionate rooster—each deemed equivalent to three hundred million—and offered them to King Kaniṣka: Bodhisattva Aśvaghoṣa’s wisdom was extraordinary; the Buddha's bowl had the merit of being held by the Tathāgata; the rooster had a compassionate mind and would not drink water containing insects; and all three were able to eliminate all enemies. For these reasons, they were worth nine hundred million coins. The king was greatly delighted, accepted them, and immediately turned his army around to return to his own country. That King Kaniṣka possessed great merit, donned the armor of the great vow, and his aspiration was firm. He once placed a lump of mud upon a stūpa and made a vow, saying: “If in a future life I attain correct enlightenment among the thousand Buddhas, may this lump of mud turn into a Buddha image!” Having made this vow, it immediately succeeded at that moment, its appearance extraordinary, like a painted picture. His heart was filled with great joy and measureless leaping ecstasy. Later, while traveling along the road, the king saw a non-Buddhist stūpa adorned with the seven jewels. Greatly delighted, he thought it was a Tathāgata stūpa, stepped forward, bowed, paid homage with utmost reverence, burned incense, scattered flowers, and spoke a gāthā in praise: