[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) › 7.11 # 經律異相 7.11 經律異相 7.11 - **Language:** Classical Chinese ### [7.11](https://indike.org/pramana/in.bauddha.taisho.2121.7.11) 佛還迦維羅衛國。摩訶波闍波提（梁言大愛）姓瞿曇彌求佛出家哀請至三。佛所不聽。退住門外。著垢弊衣。徒跣而立。歔欷悲泣。阿難問曰。何故泣。答曰。女人不得出家自悲傷耳。阿難止而白佛。我從佛聞。女人精進可得四果。今大愛道。至心願樂佛言。無使。女人入我法律為沙門也。譬如人家多女少男家必衰弱。女人出家清淨梵行不得久住。又如莠雜禾稼善穀傷敗。女人入法亦復如是。阿難曰。大愛道多有善意。佛初生時乃自育養至于成人。佛言。多信善意於我有恩。我於愛道亦多有恩。由我得歸依三寶不疑四諦立五根信受持五戒。正使有人設身供養不及此也。假使女人欲作沙門者。八敬之法不得踰越。盡壽學之。譬如防水善治堤塘。勿令漏失。其能如是。可入法律。阿難具報愛道。愛道歡喜便得出家。為大比丘尼。奉行法律。遂得應真。後與諸長老尼。詣阿難所。久修梵行。且已見諦。云何使禮幼小比丘。阿難白佛。佛言。止止勿說此也。若使女人不出家。外道異學一切賢者。皆四事供養。解髮布地屈請令蹈。我之正法當住千年。以度女人今止五百。愛道聞之歡喜奉行（出佛昇忉利天為母說法經）住王園精舍將欲捨命。曰。吾不忍見世無如來及應真滅度。先息靈于本無矣。佛照此心。以告阿難。阿難身體萎垂心塞無識。佛言。汝謂將五分法四意止八品道行去耶。對曰。不也。但惟佛生七日太后薨。為慈母有恩在世尊。佛曰。汝言哺乳恩重此惠難報。吾已開示。歸命三尊。聞苦集滅諦。慧眼得明。盡諸有結。獲無所著。此亦恩過須彌。愛道與五百除饉女俱到佛所。具言上意。手摩佛足曰。自今不復見最正覺矣。繞佛三匝還于精舍。與五百除饉女作十八變。上耀諸天同時泥洹。佛告阿難。汝入城到耶游理家所（受戒在家名曰理家即優婆塞也）告佛母及五百耆年滅度。阿難平旦入城至理家門。具陳其事。聞者抗哀躄地銜淚。而曰自今不復仰覩神通何痛甚乎。阿難曰。佛言乾坤雖久始必有終。三界無常。猶如幻夢。生求不死。會冀不離。終不可得。理家心解復至諸梵志理家。告之曰。佛勸諸賢者作五百葬具。施五百除饉女也。梵志理家辦送精舍中。精舍中門閉緣入開之。欲詣講堂。有女沙彌。告曰。吾師入定。慎勿擾動。答曰。死而非定。沙彌躄身消息。良久乃蘇。哀慟號叫曰。誰當教化吾等。聖訓絕矣。理家語沙彌曰。恩愛雖會。終必有離。但當建志力取應真。闍維畢捧舍利來佛所。佛告阿難。汝東向叉手下右膝曰。有直信直業三神六智道靈已足者皆來。五百除饉今皆善逝。宜當法會。四方俱然。四方各有二百五十應真飛來。佛告阿難。鉢盛舍利著吾手中。阿難授佛兩手受之。告諸比丘及理家。此本穢身。愚兇急暴。嫉妬陰謀。敗道壞德。能拔兇愚為丈夫行。獲應真道。遷靈本無。何其健哉。宜共興廟應修供養。僉曰。唯然（雜阿含云是難陀所生母增一阿含云佛告阿難羅云汝等舉哀遺身我自養釋提桓因及毘沙門云願勿勞神我等供養佛言止止佛自與難陀移栴檀林手取香木置其身上唱言四人應起塔供養一佛二辟支佛三羅漢四轉輪王皆以十善化物也）於是四眾天人龍鬼。各立剎廟種種供養（出佛母泥洹經）。 > The Buddha returned to the kingdom of Kapilavastu. Mahāprajāpatī (in the language of Liang, 'Great Love') of the Gautama clan implored the Buddha to let her go forth, beseeching him thrice, but the Buddha did not grant it. She withdrew and stood outside the gate, clad in soiled and tattered robes, standing barefoot, weeping and sobbing bitterly. Ānanda asked, 'Why are you weeping?' She replied, 'Because women are not permitted to go forth, I am grieving for myself.' Ānanda stopped her and addressed the Buddha: 'I have heard from the Buddha that through diligence a woman can attain the four fruits. Now Mahāprajāpatī with sincere heart aspires and rejoices \[in the Dharma\].' The Buddha said, 'Do not cause women to enter my Dharma and Vinaya to become śramaṇas. For example, when a household has many women and few men, that family will surely decline and weaken. If women go forth, the pure religious life (brahmacarya) cannot long endure. Furthermore, it is like weeds mingling with grain crops, damaging the fine harvest; women entering the Dharma are just like this.' Ānanda said, 'Mahāprajāpatī has many wholesome intentions. When the Buddha was first born, she raised and nurtured him herself until he reached adulthood.' The Buddha said, 'She has much faith and wholesome intention, and has been benevolent to me. I too have been benevolent to Gautami. Through me, she has taken refuge in the Three Jewels, has no doubts regarding the Four Noble Truths, is established in the five faculties of faith, and upholds the five precepts. Even if someone were to offer their own body in worship, it would not equal this. If a woman wishes to become a śramaṇa, she must never transgress the Eight Rules of Respect (garudharmas), but practice them for the rest of her life. It is like holding back water by skillfully constructing dikes and ponds so that nothing leaks away. If she is capable of this, she may enter the Dharma and Vinaya.' Ānanda reported this fully to Gautami. Gautami rejoiced and was thus able to go forth, becoming a great nun (bhikṣuṇī). Upholding the Dharma and Vinaya, she eventually attained arhatship. Later, together with various elder nuns, she went to Ānanda's dwelling: '\[We\] have long cultivated the pure religious life and have already seen the Truths; how can it be that we must pay homage to young bhikṣus?' Ānanda addressed the Buddha. The Buddha said, 'Stop, stop, do not speak of this! Had women not gone forth, all the virtuous ones among the non-Buddhists and diverse practitioners would have made the four kinds of offerings, spreading their hair on the ground and bowing down to invite \[the monks\] to step on it. My True Dharma would have lasted a thousand years, but because women have been delivered, it will now last only five hundred.' Gautami heard this, rejoiced, and faithfully practiced it (from the \*Sūtra of the Buddha Ascending to the Trāyastriṃśa Heaven to Preach the Dharma to His Mother\*). Staying in the Royal Garden Vihāra, she was about to cast off her life and said, 'I cannot bear to see the world without the Tathāgata and the arhats passing into extinction. I shall first rest my spirit in original non-being.' The Buddha perceived this thought and told Ānanda. Ānanda's body grew limp, and his mind was so stifled that he lost awareness. The Buddha said, 'Do you think she will take away the fivefold Dharma body, the four bases of mindfulness, or the practice of the eightfold path?' He replied, 'No, but I only reflect that seven days after the Buddha was born, the queen mother died; as a loving mother, she showed great benevolence to the World-Honoured One.' The Buddha said, 'You speak of the great kindness of nursing, a grace difficult to repay. Yet I have revealed the way to her: she took refuge in the Three Honoured Ones, heard the truths of suffering, origination, and cessation, the eye of wisdom was illuminated in her, all fetters of existence were exhausted, and she attained the state of non-attachment. This benevolence surpasses even Mount Sumeru.' Gautami, together with five hundred nuns, arrived at the Buddha's dwelling. She fully stated her intention, rubbed the Buddha's feet with her hands, and said, 'From now on, I shall never again see the Supreme, Perfectly Awakened One.' She circumambulated the Buddha three times and returned to the vihāra. Together with the five hundred nuns, she displayed eighteen transformations, illuminating the heavens above, and entered nirvāṇa at the same time. The Buddha told Ānanda, 'Go into the city to the house of the lay practitioner (one who receives the precepts and stays at home is called a lay practitioner, that is, an upāsaka) Yayou, and tell him that the Buddha's mother and five hundred elders have passed into extinction.' At dawn Ānanda entered the city, came to the door of the lay practitioner, and recounted the matter in full. Those who heard it cried out in grief, threw themselves to the ground, and with tears in their eyes said, 'From now on we shall no longer look upon their spiritual powers—how deeply sorrowful!' Ānanda said, 'The Buddha said that although heaven and earth endure for long, what has a beginning must have an end. The three realms are impermanent, just like an illusion or a dream. To be born and seek not to die, to meet and hope never to part, can never be attained.' The mind of the lay practitioner became enlightened. \[Ānanda\] then went to the homes of various brahmacārin lay practitioners and said to them, 'The Buddha encourages you virtuous ones to prepare five hundred sets of funerary implements to offer to the five hundred nuns.' The brahmacārin lay practitioners prepared them and brought them into the vihāra. The inner gate of the vihāra was closed; they opened it by climbing in and were about to proceed to the lecture hall when a novice nun told them, 'My teacher has entered samādhi. Be careful not to disturb her.' They answered, 'She is dead, not in samādhi.' The novice threw herself to the ground and fainted; after a long while she revived, wailing and lamenting, 'Who will teach and transform us now? The holy instructions have been cut off!' The lay practitioner said to the novice, 'Though there is meeting through affection and love, there must ultimately be separation. You need only resolve your will and strive to attain arhatship.' When the cremation was completed, they held the relics and came to the Buddha's dwelling. The Buddha said to Ānanda, 'Face east, clasp your hands, kneel on your right knee, and say: "Let all those who possess upright faith, upright karma, the three knowledges, and the six spiritual powers, whose spiritual path is fully perfected, come here. The five hundred nuns have now all well-gone (attained nirvāṇa). It is fitting that a Dharma assembly be held."' The same was done in all four directions. From each of the four directions, two hundred and fifty arhats came flying. The Buddha told Ānanda, 'Fill a bowl with the relics and place it in my hands.' Ānanda handed it to the Buddha, who received it with both hands. He addressed the monks and the lay practitioners: 'This was originally a defiled body, foolish, violent, urgent, and wrathful, full of jealousy and deceit, undermining the path and destroying virtue. Yet they were able to eradicate folly and cruelty, carry out the conduct of a great man, attain the path of arhatship, and transfer their spirits to original non-being. How heroic indeed! We should together erect a shrine and make offerings.' All said, 'Indeed so.' (The Saṃyuktāgama states that she was the birth mother of Nanda. The Ekottarikāgama states: The Buddha told Ānanda and Rāhula, 'You all raise the lamentation; I shall tend to the remains myself.' Śakra Devānām Indra and Vaiśravaṇa said, 'May you not tire your spirit; we shall make the offerings.' The Buddha said, 'Stop, stop.' The Buddha himself, along with Nanda, went to the sandalwood grove, took fragrant wood with his own hands, and placed it upon her body, proclaiming, 'Four kinds of persons ought to have stūpas erected for offerings: first, Buddhas; second, pratyekabuddhas; third, arhats; fourth, wheel-turning sage kings—all because they transform living beings through the ten wholesome deeds.') Thereupon the four assemblies, devas, humans, nāgas, and spirits, each erected stūpas and shrines and made various offerings (from the \*Sūtra on the Buddha's Mother Entering Nirvāṇa\*). > — English (machine translation) (machine translation) - [Previous: 7.10](https://indike.org/pramana/in.bauddha.taisho.2121.7.10) - [Next: 7.12](https://indike.org/pramana/in.bauddha.taisho.2121.7.12) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2121.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.7.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.7.11](https://indike.org/pramana/in.bauddha.taisho.2121.7.11) · Pramāṇa