大唐西域記 9.7

9.7

莫訶河東入大林野，行百餘里，至屈屈（居勿反）吒播陀山（唐言雞足），亦謂窶盧播陀山（唐言尊足）。高巒陗，無極深，壑洞無涯，山麓谿㵎，喬林羅谷，岡岑嶺嶂，繁草被巖，峻起三峯，傍挺絕崿，氣將天接，形與雲同。其後尊者大迦葉波居中寂滅，不敢指言，故云尊足。摩訶迦葉波者，聲聞弟子也，得六神通，具八解脫。如來化緣斯畢，垂將涅槃，告迦葉波曰：「我於曠劫勤修苦行，為諸眾生求無上法，昔所願期，今已果滿。我今將欲入大涅槃，以諸法藏囑累於汝，住持宣布，勿有失墜。姨母所獻金縷袈裟，慈氏成佛，留以傳付。我遺法中諸修行者，若比丘、比丘尼、鄔波索迦、（唐言近事男。舊曰伊蒱塞，又曰優波塞，又曰優婆塞，皆訛也）、鄔波斯迦（唐言近事女。舊曰優婆斯，又曰優婆夷，皆訛也），皆先濟渡，令離流轉。」迦葉承旨，住持正法。結集既已，至第二十年，厭世無常，將入寂滅。乃往雞足山，山陰而上，屈盤取路，至西南岡。山峯險阻，崖徑槃薄，乃以錫扣，剖之如割。山徑既開，逐路而進，槃紆曲折，迴互斜通，至于山頂，東北面出，既入三峯之中，捧佛袈裟而立，以願力故，三峯斂覆，故今此山三脊隆起。當來慈氏世尊之興世也，三會說法之後，餘有無量憍慢眾生，將登此山，至迦葉所。慈氏彈指，山峯自開，彼諸眾生既見迦葉，更增憍慢。時大迦葉授衣致辭，禮敬已畢，身昇虛空，示諸神變，化火焚身，遂入寂滅。時眾瞻仰，憍慢心除，因而感悟，皆證聖果。故今山上建窣堵波，靜夜遠望，或見明炬，及有登山，遂無所覩。

Behind these hills the venerable Maha-Kasyapa dwells wrapped in a condition of Nirvana. People do not dare to utter his name, and therefore they speak of the " Guru-padah " (the venerable teacher). Maha-Kasyapa was a Sravaka and a disciple (or a Sravaka disciple) perfectly possessed of the six supernatural faculties and the eight enfranchisements (ashtau vimokshas). Tathagata, his work of conversion being done, and just on the point of attaining Nirvana, addressed Kasyapa and said, "Through many kalpas I have undergone (diligently borne) painful penances for the sake of all that lives, seeking the highest form of religion. What I have all along prayed for (desired) I have now obtained to the full. Now, as I am desirous to die (enter Mahdnirvdna), I lay on you the charge of the Dharma Pitaka. Keep and disseminate (this doctrine) without loss or diminution. The golden-tissued Kashdya robe given me by my foster-mother (mother's sister) I bid you keep and deliver to Maitreya (T'se-chi) when he has completed the condition of Buddha. All those who engage in the profession of my bequeathed law, whether they be Bhikshus, Bhikshunis, Upasakas, or Upasikas, must first (i.e., before this be accomplished) cross over and escape the stream of transmigration." Kasyapa having received this commission to undertake to preserve the true law, summoned an assembly (council or convocation).

This done, he continued twenty years (in charge of the order), and then, in disgust at the impermanence of the world, and desiring to die, he went towards Cock's-foot Mountain. Ascending the north side of the mountain, he proceeded along the winding path, and came to the south-west ridge. Here the crags and precipices prevented him going on. Forcing his way through the tangled brushwood, he struck the rock with his staff, and thus opened a way. He then passed on, having divided the rock, and ascended till he was again stopped by the rocks interlacing one another. He again opened a passage through, and came out on the mountain peak on the north-east side. Then having emerged from the defiles, he proceeded to the middle point of the three peaks. There he took the Kashaya garment (chivara) of Buddha, and as he stood he expressed an ardent vow. On this the three peaks covered him over; this is the reason why now these three rise up into the air. In future ages, when Maitreya shall have come and declared the three-fold law, finding the countless persons opposed to him by pride, he will lead them to this mountain, and coming to the place where Kasyapa is, in a moment (the snapping of the finger) Maitreya will cause it to open of itself, and all those people, having seen Kasyapa, will only be more proud and obstinate.

Giving up his attempt at ecstasy, he was filled with anger and resentment, and he made this wicked vow, "May I hereafter be born as a fierce and wicked beast, with the body of a fox and the wings of a bird, that I may seize and devour living creatures. May my body be 3000 li long, and the outspread of my wings each way 1500 li; then rushing into the forest, I will devour the birds, and entering the rivers, I will eat the fish." When he had made this vow his heart grew gradually at rest, and by earnest endeavours he resumed his former state of ecstasy. Not long after this he died, and was born in the first of the Bhuvani heavens, where his years would be 80,000 kalpas. Tathagata left this record of him : " The years of his life in that heaven being ended, then he will reap the fruit of his old vow and possess this ignoble body. From the streams of the evil ways of birth he may not yet expect to emerge." To the east of Mahi river we enter a great wild forest, and going 100 li or so, we come to the Ki'u-ki'u-cha-po-to-shan (Kukkutapadagiri, the Cock's-foot Mountain). It is also called Kiu-liu-po-to-shan (Gurupadah giri). The sides of this mountain are high and rugged, the valleys and gorges are impenetrable. Tumultuous torrents rush down its sides, thick forests envelope the valleys, whilst tangled shrubs grow along its cavernous heights. Soaring upwards into the air are three sharp peaks ; their tops are surrounded by the vapours of heaven, and their shapes lost in the clouds.

Then Kasyapa, delivering the robe, and having paid profound reverence, will ascend into the air and exhibit all sorts of spiritual changes, emitting fire and vapour from his body. Then he will enter Nirvana. At this time the people, witnessing these miracles, will dismiss their pride, and opening their minds, will obtain the fruit (of holiness). Now, therefore, on the top of the mountain is a stupa built. On quiet evenings those looking from a distance see sometimes a bright light as it were of a torch; but if they ascend the mountain there is nothing to be observed. Going to the north-east of the Cock's-foot Mountain about 100 li, we come to the mountain called Buddhavana (Fo-to-fa-na), with its peaks and cliffs lofty and precipitous. Among its steep mountain cliffs is a stone chamber where Buddha once descending stayed; by its side is a large stone where Sakra (Shih), king of Devas, and Brahma-raja (Fan-wang) pounded some ox-head (gosirsha) sandal-wood, and anointed Tathagata with the same. The scent (of this) is still to be perceived on the stone. Here also five hundred Arhats secretly dwell in a spiritual manner, and here those who are influenced by religious desire to meet with them sometimes see them, on one occasion under the form of Samaneras just entering the village to beg food, at other times as withdrawing (to their cells), on some occasions manifesting traces of their spiritual power in ways difficult to describe in detail.