[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) › [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121) › 13.10 # 經律異相 13.10 經律異相 13.10 - **Language:** Classical Chinese ### [13.10](https://indike.org/pramana/in.bauddha.taisho.2121.13.10) 是揵搥音。及迦葉語。聲遍至三千大千世界。皆悉聞知。諸有弟子得神力者。集迦葉所。迦葉以天語告言。佛般涅槃諸知法弟子。皆隨滅度。佛法欲滅。未來眾生甚可怜愍。失智慧眼。愚癡盲冥。我等應當承用佛教。待結集法藏竟。隨意滅度。迦葉選得千人。唯除阿難皆得羅漢。頻婆娑羅王。得道常勅宮中飯食千人。阿闍世王不斷是法。迦葉思惟。若常乞食。當有外道強來難問。廢闕法事。到王舍城以事告王。王當給食。日日送來。夏三月安居。迦葉觀誰有煩惱。唯有阿難。大迦葉即數之云。犯六突吉羅罪。盡應僧中懺悔。阿難即隨教。長跪合手。偏袒右肩脫革屣懺悔。迦葉於僧中起。牽手出之。語言。汝宜盡漏。若殘結未亡。汝勿來也。便自閉門。與諸羅漢共議。誰能結集毘尼法藏者。長老阿泥盧豆言。舍利弗是第二佛。憍梵波提柔軟和雅。閑居燕寂皆能知毘尼藏。今在天上尸利沙樹園。使下座比丘往傳。迦葉意云。漏盡羅漢皆會閻浮提。僧有大法事。今可疾來。憍梵波提心疑。問曰。為鬪諍破僧耶。佛日滅度耶。答曰。大師滅度。我和上舍利弗今在何所。答曰。先入涅槃。憍梵波提問曰。目連阿難羅睺今何所作。答曰。目連已滅度。阿難由有憂結。愁苦啼哭不能自喻。羅睺已得羅漢無復憂苦。憍梵波提言。我和上大師皆已滅度。我今不能復下。即入涅槃。阿難思惟諸法求盡殘漏。坐禪經行定力少不時得道。後夜疲極欲息臥。頭未至枕廓然得悟。作大力羅漢。其夜到僧堂敲門。喚大迦葉。大迦葉言。汝何以來。答言。我今夜盡漏。迦葉言。我不與開門。汝從門鑰孔中來。阿難即從鑰孔中入懺悔。大迦葉莫復見責。迦葉手摩其頭。我故使汝得道耳。汝無嫌恨。我亦如是。大迦葉語阿難言。從轉法輪經。至大般涅槃。集作四阿含。增一中長相應。是名修妬路法藏。諸羅漢更問。誰能明了集毘尼法藏皆言。長老優波離。於五百羅漢中。持律第一。我等今請。優波離受教。坐師子座言。佛在何處。說毘尼結戒。時須提陀迦蘭陀長者子。初犯淫欲法。始結大罪。諸羅漢思惟。誰能明了。學阿毘曇藏。念。長老阿難於五百羅漢中。解修多羅義第一。我等今請。阿難受請。佛在舍婆提城。說五怖五罪五除五滅。以是因緣。此生身心受無量喜。復墮惡道中。如是等名阿毘曇藏（出大智論第二卷）。 > The sound of this gaṇḍī and Kāśyapa's words reverberated throughout the trichiliocosm, and everyone heard and knew of it. All the disciples endowed with supernormal powers assembled at Kāśyapa's location. Kāśyapa addressed them in the language of the gods, saying: 'The Buddha has entered parinirvāṇa, and the disciples who know the Dharma have all followed him into extinction. The Buddha-Dharma is on the verge of extinction. Future sentient beings are greatly to be pitied; having lost the eye of wisdom, they are foolish, blind, and benighted. We ought to inherit and carry out the Buddha's teachings. After we have compiled the canon of Dharma, we may pass into extinction at will.' Kāśyapa selected one thousand people; except for Ānanda, all had attained arhatship. King Bimbisāra, having attained the Way, had constantly ordered that one thousand people be fed in his palace; King Ajātaśatru did not discontinue this practice. Kāśyapa considered: 'If we constantly beg for food, outside sectarians will forcibly come to challenge and question us, neglecting the Dharma affairs.' He went to Rājagṛha and reported the matter to the king. The king undertook to supply food, sending it day after day. During the three months of the summer retreat, Kāśyapa observed who still had defilements; only Ānanda did. Mahākāśyapa then enumerated his offenses, saying: 'You have committed six duṣkṛta offenses. You must repent them all before the Saṅgha.' Ānanda immediately complied with the instruction; he knelt long with palms joined, bared his right shoulder, took off his leather sandals, and repented. Kāśyapa stood up amidst the Saṅgha, took him by the hand, led him out, and said to him: 'You should exhaust your taints. If your remaining fetters are not yet eliminated, do not come back.' He then shut the door himself and deliberated together with the arhats: 'Who is able to compile the Vinaya Piṭaka?' The Elder Aniruddha said: 'Śāriputra was the second Buddha; Gavāmpati is gentle and elegant, resting in secluded quietude, and fully understands the Vinaya Piṭaka. He is now in the heaven above, in the Śirīṣa-Tree Grove.' He sent a junior monk to convey Kāśyapa's intention, saying: 'The arhats whose taints are exhausted have all gathered in Jambudvīpa for a great Dharma assembly of the Saṅgha. You should come quickly now.' Gavāmpati harbored doubts and asked: 'Is there a dispute causing a schism in the Saṅgha, or has the sun of the Buddha passed into extinction?' He answered: 'The Great Master has passed into extinction.' \[Gavāmpati asked:\] 'Where is my upādhyāya, Śāriputra, now?' He answered: 'He entered nirvāṇa first.' Gavāmpati asked: 'What are Maudgalyāyana, Ānanda, and Rāhula doing now?' He answered: 'Maudgalyāyana has already passed into extinction. Ānanda still has the fetter of sorrow; grieved and crying in sorrow, he cannot console himself. Rāhula has already attained arhatship and has no more grief or sorrow.' Gavāmpati said: 'My upādhyāya and the Great Master have both already passed into extinction. I cannot descend again now.' Thereupon he entered nirvāṇa. Ānanda contemplated all dharmas, seeking to exhaust his remaining taints. He practiced sitting meditation and walking meditation, but because his meditative power was slight, he could not immediately attain the Way. In the latter part of the night, utterly exhausted, he wished to lie down and rest; before his head reached the pillow, he attained broad awakening and became an arhat of great power. That night he went to the Saṅgha hall, knocked on the door, and called for Mahākāśyapa. Mahākāśyapa said: 'Why have you come?' He answered: 'Tonight I have exhausted my taints.' Kāśyapa said: 'I will not open the door for you; come in through the keyhole.' Ānanda immediately entered through the keyhole and repented: 'May Mahākāśyapa scold me no more.' Kāśyapa stroked his head with his hand: 'I purposely caused you to attain the Way; do not bear any grudge. I also feel this way toward you.' Mahākāśyapa said to Ānanda: 'From the Sūtra of Turning the Wheel of the Dharma to the Mahāparinirvāṇa, compile them into the four Āgamas: the Ekottarika, Madhyama, Dīrgha, and Saṃyukta. These are called the Sūtra Piṭaka.' The arhats further asked: 'Who can clearly understand and compile the Vinaya Piṭaka?' All said: 'Elder Upāli is foremost in upholding the Vinaya among the five hundred arhats. We now invite him.' Upāli accepted the instruction, sat on the lion throne, and said: 'Where was the Buddha when he taught the Vinaya and laid down the precepts?' At that time, Sudinna, son of the elder Kalandaka, was the first to commit sexual intercourse, marking the beginning of the major offenses. The arhats reflected: 'Who can clearly understand and recite the Abhidharma Piṭaka?' They thought: 'Elder Ānanda is foremost in understanding the meaning of the sūtras among the five hundred arhats. We now invite him.' Ānanda accepted the invitation: 'When the Buddha was in the city of Śrāvastī, he spoke of the five fears, the five crimes, the five removals, and the five annihilations. Because of these causes and conditions, one experiences immeasurable joy in body and mind in this life, yet falls again into bad destinies.' Such teachings are called the Abhidharma Piṭaka (Extracted from the Mahāprajñāpāramitopadeśa, Fascicle 2). > — English (machine translation) (machine translation) - [Previous: 13.9](https://indike.org/pramana/in.bauddha.taisho.2121.13.9) - [Next: 13.11](https://indike.org/pramana/in.bauddha.taisho.2121.13.11) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.2121.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.13.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.13.10](https://indike.org/pramana/in.bauddha.taisho.2121.13.10) · Pramāṇa