經律異相 13
English (machine translation) 13
- Language
- English
13.1
Compiled by the Liang śramaṇas Sengmin, Baochang, and others
13.2
1. Kāśyapa's Body Is Golden in Colour, His Wife of the Same Form, and They Leave the Household and Attain the Way
2. Kāśyapa Begs for Food from a Poor Mother
3. Kāśyapa Compiles the Tripiṭaka and Expels Ānanda to Make Him Exhaust Remaining Outflows
4. Kāśyapa Finishes Compiling the Dharma Pitaka and Enters Mount Kukkuṭapāda to Await Maitreya Buddha
5. Mahākāśyapa, Piṇḍola, Kundopadhānīya, and Rāhula Do Not Enter Parinirvāṇa until the Buddha-Dharma Is Completely Extinguished
6. Piṇḍola Uses Supernatural Power to Take the Sandalwood Bowl and Is Banished to Godānīya
7. The Two Conditions of the Five Persons, Kaundinya and Others, First Attaining the Way
8. The Three Kāśyapas—Uruvilvā, Nadī, and Gayā—Receive the Buddha's Teaching and Awaken to the Way
9. Subhūti in a Past Life Cut His Mouth to Give Alms to the Saṅgha and Was Born in Heaven
10. Subhūti's Birth and Renunciation
11. Aniruddha Was Handsome, and Someone Thought Him a Beautiful Woman; Going toward Him with Lustful Intent, the Person Spontaneously Became a Woman
12. Aniruddha Converts a Courtesan, Causing Her to Gain Correct Faith
13. Aniruddha in a Past Life Was a Robber; Trimming a Buddha Lamp with an Arrow, He Obtained Boundless Retribution
14. Aniruddha in a Former Life Was Poor and Offered Food to a Pratyekabuddha, Attaining the Way after Seven Lifetimes
15. Aniruddha and Others Jointly Convert the Elder Bhadrika and His Sister
13.3
1. Kāśyapa's Body Is Golden in Colour, His Wife of the Same Form, and They Leave the Household and Attain the Way
13.4
Kāśyapa's father was named Nyagrodha, a man of Magadha. He came from the brāhmaṇa caste. Owing to merit from previous lives, he was born into the world exceedingly wealthy; in rare and precious treasures he was the foremost in the kingdom, his wealth falling short of the king's by only one part in a thousand. The husband and wife were alone, lacking any children. Nearby, beside their house, was a great tree-god. Wishing to have a child, the couple made animal sacrifices [to it] for successive years without success. The man became greatly enraged and set a seven-day deadline with it: 'If there is still no sign of efficacy, I shall cut down and punish you, cast you into the main highway, and burn you with fire!' The god was terrified upon hearing this and went up to report it to the king of the devas who calms the mind. The deva-king then took the god to report it to Śakra, King of the Gods. Śakra immediately examined the kāmadhātu with his divine eye, but there was no one capable of becoming that man's son. He then reported it to King Brahmā. Brahmā surveyed all and saw that a certain Brahmakāyika deva was approaching the end of his life. He then told him, 'You may be born in Jambudvīpa to become the son of Nyagrodha.' The Brahmakāyika deva replied, 'Brāhmaṇas hold many wrong views. If I am born down there, I cannot become his son.' King Brahmā answered, 'That brāhmaṇa possesses great virtue from previous lives; among the sentient beings of the kāmadhātu, none is fit to be his son. If you go to be born there, I shall command Śakra, King of the Gods, to protect you, so that you are not made to fall into wrong views along the way.' The Brahmakāyika deva said, 'So be it.' Śakra then informed the tree-god, and the tree-god returned to report to the elder: 'Do not harbor anger or resentment; after seven days you shall certainly be granted a son.' When the seven days were completed, his wife became pregnant, and after ten months she gave birth. His body was golden in color and possessed radiance. A physiognomist divined: 'This boy possesses great majestic virtue from past merit. His resolve and strength are pure and detached, free from greed for worldly affairs. If he later leaves home, he will surely attain the holy path.' When the parents heard this, they became extremely sorrowful and worried, fearing that the boy would leave home. When he reached the age of fifteen, they wished to take a wife for him. When Kāśyapa heard this, he repeatedly addressed his parents, 'My resolve takes pleasure in purity; I have no need for a wife.' His parents would not listen. Kāśyapa then said, 'If so, I will not have an ordinary woman; only if I obtain a woman of purple-golden color, incomparable in beauty, will I take her'—wishing thereby to make the matter impossible to manage. His parents ordered a search for her throughout the kingdom. The brāhmaṇas then devised a plan: they cast gold to make a divine maiden whose facial appearance was upright and beautiful, its radiant color subtle and wondrous like the statues of the heavenly hosts. Going from kingdom to kingdom, they called out loudly: 'Any woman who sees this golden goddess, bows down, and makes offerings to her, will later, when married, obtain a fine husband whose body is golden, whose facial appearance is splendid and wondrous, and whose wisdom is beyond compare!' When women of the villages, towns, and cities heard this proclamation, none failed to be captivated; all came out to welcome, bow down, and make offerings. Only one woman, whose body was golden in color and who was upright and extraordinarily fair, remained alone in a secluded chamber and refused to come out to welcome it. The women admonished her, saying, 'Those who see the golden goddess have their wishes fulfilled. Why do you alone not come out to welcome it?' She answered, 'My resolve is set on quietude; I have no fondness for other wishes.' The women said again, 'Though you have no wish, what harm is there in taking a look together for a moment?' Taking each other by the hand, the women went out to look, and the golden woman's radiance outshone the golden goddess. The brāhmaṇas returned and reported the full details to the elder. He immediately dispatched a matchmaker to the maiden's home to declare the elder's intention. The girl's parents had also previously heard of Kāśyapa's name, respectfully accepted the proposal, and readily consented. When the maiden heard this, she was exceedingly sorrowful and distressed; pressed by her parents, having no other choice, she married Kāśyapa. The two faced each other, each frozen in their own resolve; though husband and wife, they had no worldly affection at all. Thereupon they made a vow together: 'You and I shall each occupy a different bed and agree never to touch one another.' At that time, the husband and wife each stayed in a separate bed. When his parents heard that although Kāśyapa shared the same room, they slept in different beds, his father soon sent someone to carry the bed away. Thereupon, the husband and wife shared only a single bed. The wife made a further vow with her husband: 'When I am sleeping, you should practice walking meditation.' Once, when the wife was asleep, one of her arms hung down to the ground, and a large venomous snake approached to bite it. Kāśyapa saw this and gave rise to a mind of compassion; wrapping his hand in a cloth, he lifted it onto the bed. She immediately awoke with a start and, becoming very angry, said to Kāśyapa, 'We had an agreement beforehand; how could you violate it?' Kāśyapa replied, 'Your arm fell to the ground and a venomous snake was about to bite it. It was for this reason that I rescued you, not that I touched you intentionally.' He pointed to the snake to show her, and his wife only then understood. Thereupon the husband and wife consulted together: 'Why should we not leave home to practice the path?' They then took leave of their parents and both left home together, entering the mountains to practice the path. At that time there was a brāhmaṇa leading five hundred disciples who also resided in these mountains. Seeing Kāśyapa and his wife accompanying each other, Kāśyapa thereupon abandoned his wife, exchanged five hundred ounces of gold for patched robes, and stayed in a separate forest. His wife then relied upon the brāhmaṇa, seeking to become his disciple. When the brāhmaṇa's five hundred disciples saw that this woman's form and color were upright and beautiful, they engaged in sexual misconduct with her daily. The woman had no freedom and could not endure it; she then told their master. The master then admonished and restrained his disciples for her sake, making them moderate their desires. Later, Kāśyapa encountered the Buddha's appearance in the world, heard the Dharma, received conversion, and immediately attained arhatship. Hearing that his former wife was with the brahmacārin, he led her to the Buddha. The Buddha expounded the Dharma for her, and she attained arhatship. Her hair fell off naturally, the Dharma robes appeared on her body, and she became a nun (bhikṣuṇī). Traveling about to teach and transform, she happened upon a great assembly of King Prasenajit. The bhikṣuṇīs were able to enter the royal palace to teach and transform the royal consorts, causing them all to observe the one-day fast. When the king returned to the palace in the evening and summoned the consorts, they all said they were observing the fast and none was willing to come. The king was greatly enraged and asked his attendant, 'Who taught the consorts to fast?' The attendant replied, 'A certain bhikṣuṇī.' The king then summoned her and ordered her to submit to sexual desire in place of the consorts for ninety days. All this was produced by past causes, conditions, and vows; therefore, even though she attained arhatship, she could not escape it. (Extracted from the fourth fascicle of the Zapiyu jing).
13.5
2. Kāśyapa Begs for Food from a Poor Mother
13.6
Kāśyapa relinquished the wealthy and powerful to beg from the poor. Entering the city of Rājagṛha, he saw an isolated, elderly mother who was destitute in the extreme. Atop a great dung heap in an alley, she had excavated the side of the dung heap into a cavern; emaciated and diseased, she constantly lay within it, having neither clothing nor food, setting up only a small woven fence to screen her body. Her lifespan was near its end. A maidservant of an elder was carrying away and discarding rice water that was unmentionably foul-smelling. The mother begged for it, and receiving it in a broken potsherd, placed it beside her. Kāśyapa pitied her and went to beg a little from her. The old mother spoke a verse, telling of its foul smell. Kāśyapa, still moved by compassion, patiently begged for it. The old mother rejoiced and gave it to him. Kāśyapa, fearing that the mother would not believe he could eat it, drank it completely in front of her, rinsed the bowl, and manifested supernatural powers. The mother leaped with great joy and gazed intently from afar. Kāśyapa asked, 'Mother, what is your wish now?' At that time, the mother was weary of the world's suffering; hearing of heavenly bliss, she wished to be born in heaven. In a few days her life ended, and she was immediately born into the second heaven, the palace of Trāyastriṃśa. She then remembered past kindness and sought to make an offering. When Śakra Devānām Indra heard of this, he and his heavenly queen took hundred-flavored food, placed it in a small bottle, and descended to a leaky hut. They transformed their appearance into that of an elderly, impoverished couple weaving mats. Kāśyapa was on his alms round, and seeing them, went to beg. The husband and wife told him, 'We are poor and suffering now, but we take it upon ourselves to cut back and give to the worthy one, that we may attain merit.' Kāśyapa lowered his bowl, and they then opened the small bottle; its fragrance perfumed the great city. Kāśyapa immediately disapproved, entered samādhi, and flew away through the air, snapping his fingers in delight. (Extracted from the Sūtra on Mahākāśyapa Saving the Poor Mother).
13.7
3. Kāśyapa Compiles the Tripiṭaka and Expels Ānanda to Make Him Exhaust His Remaining Outflows
13.8
The devas bowed to Kāśyapa's feet, spoke verses, and praised him: 'Does the Venerable One know? The ship of Dharma is about to break; the fortress of Dharma is about to crumble; the ocean of Dharma is about to dry up; the banner of Dharma is about to fall; the lamp of Dharma is about to be extinguished. Those who speak the Dharma are about to depart; those who practice the path are gradually dwindling; evil people are growing increasingly powerful. You should establish the Buddha's Dharma with great compassion.' Kāśyapa's mind was like the great ocean, clear and unmoved. After a long while, he answered: 'The world will not last long, blind and dark without wisdom.' Kāśyapa reflected: 'How can I now cause the Buddha's Dharma, which was difficult to attain through three asaṃkhyeya kalpas, to abide for a long time? Only by compiling the Tripiṭaka can it abide for a long time, so that people of future generations can receive and practice it. Through lifetime after lifetime of toil and suffering, the Buddha, with compassion for sentient beings, mastered this Dharma and clearly expounded it for people. We too should uphold it to guide and transform others.' He ascended to the summit of Mount Sumeru, struck the bell and the ghaṇṭā, and spoke this verse:
13.9
Disciples of the Buddha, / If you remember the Buddha, / You should repay the Buddha's kindness; / Do not enter nirvāṇa.
13.10
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).
13.11
4. Kāśyapa, Having Compiled the Dharma Piṭaka, Enters Mount Kukkuṭapāda to Await Maitreya Buddha
13.12
Kāśyapa, having compiled the Dharma Piṭaka, entered Mount Kukkuṭapāda, which split into three parts. Spreading grass on the ground inside, he reflected and said to his body: 'In the past, the Tathāgata covered you with his robe of rags. You must remain here until Maitreya's Dharma Piṭaka.' He then spoke a verse:
13.13
'By my supernormal power,
I shall preserve this body,
Covered in the robe of rags,
Until Maitreya appears in the world.
At that time, on Maitreya's behalf,
I shall teach and transform his disciples.'
13.14
He then arose in three samādhis: First, as when entering nirvāṇa, the three mountains cover his body as a child enters its mother's womb, remaining undamaged. Second, if King Ajātaśatru comes, having prearranged to see him, the mountain should open when he comes; if Ajātaśatru does not see me, he will vomit hot blood and die. Third, when Ānanda comes, the mountain opens; and when Maitreya comes here with ninety-six thousand million disciples, he will take Kāśyapa's body to show his assembly, causing them all to emulate my merits of upholding the precepts (Extracted from the Aśokāvadāna, Fascicle 7).
13.15
5. Mahākāśyapa, Piṇḍola, Kuṇḍopadhānīya, and Rāhula Do Not Enter Parinirvāṇa until the Buddha-Dharma Is Completely Extinguished
13.16
'Maitreya Buddha will also teach my disciples with the teachings of the Three Vehicles. Mahākāśyapa will assist Maitreya in admonishing and transforming them. Furthermore, the four great śrāvakas—the monk Kuṇḍopadhānīya, the monk Piṇḍola, and the monk Rāhula—have resolved not to enter parinirvāṇa, waiting until the Buddha-Dharma has completely disappeared before entering parinirvāṇa. Mahākāśyapa dwells in the mountain near the village of Vedika in the territory of Magadha. Maitreya will go to that place with several thousand people. The ghosts and spirits will open the stone gate for them to see his meditation cave. At that time, Maitreya Buddha will extend his right finger to point out Kāśyapa, saying to the people: "Long ago in the past, there was a disciple of Śākyamuni Buddha named Kāśyapa, foremost in ascetic practices (dhūta), who remains present even now." Maitreya Buddha will take Kāśyapa's saṃghāṭī and put it on. Kāśyapa's body will suddenly disperse like stars. Maitreya will take various flowers and make offerings to Kāśyapa out of respect' (Extracted from the Sūtra on Maitreya's Descent).
13.17
6. Piṇḍola Uses Supernormal Power to Take Jyotika's Bowl and Is Banished to Godānīya
13.18
In the city of Rājagṛha, the householder Jyotika, returning from an overseas journey, presented a bowl made of sandalwood. Placing it in an open-work sack, he hung it high on a post and said: 'If any śramaṇa or brāhmaṇa can take it without using a ladder or staff, let him take it.' Pūrṇa and others all said: 'You wish to see supernormal powers!' and shook their heads and left. Piṇḍola, whose family name was Bhāradvāja, went to Jyotika. Jyotika said: 'Welcome, Bhāradvāja! If you can take the bowl without using a ladder or staff, I will give it to you.' Piṇḍola entered samādhi, extended his hand, and took the bowl. The householder filled it with rice and offered it to him. Having eaten, he took it away. There was a monk of few desires and contentment who asked where he had obtained it. Piṇḍola fully explained the above matter. The monk of few desires reprimanded him, saying: 'To receive the item of a naked outside sectarian, how can you be called a monk? You have displayed superhuman, noble states before someone who has not received the full ordination!' Having reprimanded him, he reported it to the Buddha. The Buddha assembled the Saṅgha and asked Piṇḍola: 'Did you really do this thing?' He replied: 'It is indeed so.' The Buddha said to Bhāradvāja: 'I banish you for the rest of your life; you must not dwell in Jambudvīpa.' Piṇḍola, obeying the instruction, returned to his room, handed over his bedding and couches to the Saṅgha, took his robes and bowl, disappeared from Jambudvīpa, and appeared in Godānīya, where he taught the four assemblies and broadly promoted the Buddha's work (Extracted from the Daśabhāṇavāra-vinaya, Sixth Recitation, Fascicle 2; the Mahāsāṃghika, Mahīśāsaka, and Dharmaguptaka are largely similar with slight differences).
13.19
7. The Two Conditions of the Five Persons Including Ājñātakauṇḍinya Attaining the Way First
13.20
When the Buddha was at the Nyagrodha Monastery in the country of Kapilavastu, the Śākyas asked the Buddha: 'What prior karmic conditions did Kauṇḍinya and the others possess, such that when the Tathāgata appeared in the world and the Dharma drum was first beaten, they were the very first to hear it, and when the sweet dew first fell, they were graced by its moisture, with everyone praising them immeasurably in unison?' When the monks heard this, they reported the matter to the Buddha. The Buddha said: 'Not only today have I delivered these five people first; long ago in the past I also rescued them, using my own body as a boat to save them from drowning and preserve their lives. Now that I have attained buddhahood, I pull them out and deliver them first.' The monks asked the Buddha: 'How was this matter?' The Buddha said: 'Long ago in Jambudvīpa, in the country of Vārāṇasī, there was a king named Brahmadatta. At that time, there was a merchant leader named Ratnajaya. Walking in the forest outside, he saw a man weeping bitterly in sorrow, who had tied a rope to a tree and put his head into the noose to kill himself. He went forward and asked him: 'Why do you do this?' He reasoned with him to abandon the rope. The man replied: 'I am impoverished and in debt. The creditors despoil me, pressing me day and night. Though heaven and earth are vast, there is nowhere to accommodate my body; therefore I escape this suffering.' At that time, the merchant leader said to him: 'Just free yourself; however much you owe, I will repay it all on your behalf.' After he said these words, that man ceased, and with bounding joy he followed the merchant leader into the market. A proclamation was issued to all, saying: 'We wish to repay debts.' At that time, the creditors competed to gather like clouds, coming in limitless numbers. Though his wealth was exhausted, the payments were still not finished, leaving his wife and children impoverished, freezing, and begging to survive. At that time, several merchants encouraged the merchant leader, wishing to go to sea together. He replied to them: 'I am destitute now and have nothing left. How can I join you?' The crowd replied: 'There are five hundred of us in total. We will put up money and divide shares to collectively provide the ship's provisions.' The crowd pooled together and obtained three thousand liang of gold. The merchant leader used one thousand liang of gold to prepare the ship, one thousand liang for provisions, and one thousand liang to supply the necessities on the ship, giving the remainder to his wife and children. Thereupon, by the seaside, they constructed a great ship; when the ship was completed, they set sail. Along the way, they suddenly encountered a violent dark gale that wrecked the ship. The crowd was left helpless. Among them, five people said together to the merchant leader: 'We relied on you to come here; now we are about to drown and die. Peril is upon us; please save and deliver us.' The merchant leader replied: 'I have heard that the great sea does not harbor dead corpses overnight. All of you hold on to me now; I shall sacrifice my life to save you from disaster, vowing to seek buddhahood. When I attain buddhahood in the future, I will ferry you across birth and death with the unsurpassed Dharma boat.' Having said these words, he cut his own throat with a knife. After his life ended, the sea god raised a wind and blew [them] to the other shore. Having crossed the great sea, they all attained peace and security. If you wish to know who Ratnajaya was at that time, he was my very self. The five people at that time were Kauṇḍinya and the others' (The first [source] is extracted from the Damamūkanidāna-sūtra, Fascicle 10).
13.21
When the Buddha was in the Bamboo Grove at Rājagṛha, Ānanda again asked the Buddha: “Through what past causes was the company of five, with Ājñāta-Kauṇḍinya, the very first and only ones to hear the drum of Dharma when it first sounded?” The Buddha said: “In a past life, they ate my flesh and thereby attained peace and security. For this reason, today they were the first to receive the food of the Dharma and thereby attained liberation. In a past kalpa in this Jambudvīpa, there was a great king named Śatrūjit who ruled over eighty-four thousand kingdoms in Jambudvīpa. The Mars star (Fire Star) appeared, and diviners reported to the king: ‘A drought is due.’ Heaven subsequently did not rain for twelve years. The king was filled with great sorrow. He counted the present population and calculated the granaries and storehouses: each person could receive only one pint a day, yet it was still insufficient, and the dead were numerous. The king thought to himself: ‘What plan should I devise to save and preserve the people’s lives?’ He immediately made a vow: ‘Now the people of this country are starved, emaciated, and without food. I cast away this body and vow to become a great fish, using the flesh of my body to supply and save everyone.’ He then climbed to the top of a tree, threw himself down to the ground, and instantly died. In the great river, he took birth as a fish by transformation, its body five hundred yojanas long. At that time, five woodcutters, each carrying axes, went to the riverbank planning to cut trees in the forest. The fish said: ‘You need food; come and take my flesh to your fill, carry it with you, and return. When I attain Buddhahood in the future, I will deliver and liberate you with the food of the Dharma. Go tell the people of the country that whoever needs food may come.’ The five men rejoiced and, exactly as instructed, told the people of the country. Spreading from one to another throughout Jambudvīpa, all came and gathered to eat its flesh. When the flesh on one side was exhausted, it turned its body over for them to take from the other side. When that was eaten away, it grew back again. Turning over and over in this way, it constantly provided the flesh of its body to save all. Twelve years passed. All the living beings who ate its flesh conceived compassionate hearts and, upon dying, were born in heaven. King Śatrūjit at that time was myself. The five woodcutters were Kauṇḍinya and the others. The people who later ate the flesh are the eighty thousand deities and the disciples who have now attained deliverance.” (The second account is from the Damamūka-nidāna-sūtra, fascicle 4.)
13.22
8. The Three Kāśyapa Brothers—Uruvilvā, Nadī, and Gayā—Receive the Buddha's Conversion and Awaken to the Path
13.23
In the region of Uruvilvā, there was a brahmacārin named Uruvilvā-Kāśyapa leading five hundred matted-hair brahmacārins. He was already a venerable one, acclaimed as an arhat throughout the kingdoms of Aṅga and Magadha. The Buddha went to Kāśyapa’s place and said: “I wish to lodge here for one night.” He replied: “I do not begrudge it, but in this chamber there is a venomous dragon; I fear it may harm you.” The Buddha said: “No harm.” Kāśyapa said: “As you wish.” The Buddha then entered the stone chamber, sat cross-legged, straightened his body, and fixed his mindfulness. When the dragon saw him, it emitted smoke; the Buddha also emitted smoke. The dragon then emitted fire; the Buddha also emitted fire. At that time, smoke and fire blazed up together in the stone chamber. Kāśyapa saw it from afar and thought: “What a pity for Gautama, harmed by the venomous dragon!” The Buddha then subdued the dragon, placed it in his bowl, and the next morning brought it to Kāśyapa, saying: “The venomous dragon is now inside the bowl.” Kāśyapa thought: “Although Gautama has attained arhatship and has great supernormal power, he is still not as great as I.” He said to the Buddha: “You may stay; I will provide food.” The Buddha said: “If you come in person when the time arrives, I will accept your invitation.” Kāśyapa said: “I will come myself.” The Buddha stayed and ate, and having eaten, returned to the stone chamber to lodge. That night, he entered the fire-light samādhi, which illuminated that stone chamber. Kāśyapa, surrounded by his disciples, said to the Buddha: “The time has now arrived; you may come back to eat. Śramaṇa, why was there such a great fire last night?” The Buddha told Kāśyapa: “Last night I entered the fire-light samādhi, causing this stone chamber to be brilliantly illuminated.” Kāśyapa praised his great majesty and virtue, yet still said: “He is not as great as I in attaining arhatship.” Having eaten, the Buddha lodged in another forest. The next day, Kāśyapa came again to welcome him back to eat. The Buddha said: “Go ahead; I will follow shortly.” He first went to the jambu tree, took fruit from this tree, and sat on Kāśyapa's seat. Kāśyapa arrived later and said: “How is it that you have arrived before me?” The Buddha said: “This fruit has fine color and a sweet fragrance; you may eat it.” Kāśyapa thought: “This śramaṇa has great supernormal bases, yet he is still not as great as I in attaining arhatship.” Having eaten, the Buddha returned to his original forest and sat down, again displaying various supernormal powers, wishing to attract and win over Kāśyapa. The Cāturmahārājakāyika devas, Śakra Devānām Indra, and others all brought offering implements to make offerings to the Buddha. Kāśyapa and his five hundred disciples then abandoned their fire-worship implements, clean garments, and water pitchers, throwing them into the Nairañjanā River, and went to the Buddha's place. The Buddha expounded the Dharma in succession for the five hundred men. Right there upon their seats, all defilements were exhausted, and they attained the purity of the Dharma-eye. They all said to the Buddha: “We wish to go forth from the household life.” The Buddha said: “Welcome, bhikṣus! Well-practiced is the holy life; you have brought an end to suffering.” He immediately administered the full ordination to them. Kāśyapa’s second brother was named Nadī, who lived downstream on the Nairañjanā River with three hundred disciples. Kāśyapa’s youngest brother was named Gayā, who lived on Mount Gayāśīrṣa with two hundred disciples. The two younger brothers, seeing their elder brother embrace the path, both went and asked him: “Is practicing the holy life under this great śramaṇa superior?” He replied: “It is exceedingly superior and wonderful.” Each together with his retinue went to the Bhagavat. The Buddha expounded the Dharma for them; upon their seats, they awakened to the path and attained the purity of the Dharma-eye. They said to the Buddha: “We wish to practice the holy life within the Buddha's Dharma.” The Buddha said: “Welcome, bhikṣus! Well-practiced is the holy life; you have brought an end to suffering.” (From the Dharmaguptaka Vinaya, second division, fascicle 9.)
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9. Subhūti in a Past Life Cut His Own Rations to Offer to a Monk and Was Born in Heaven
13.25
In Śrāvastī, there was an elder named Kuru who had no sons. He prayed to the spirits seeking one. A deity said from mid-air: “Elder, your merits are so abundant that no ordinary being is capable of being born to you; therefore you have no sons. There is a deva-king whose lifespan is coming to an end who should be born into your house.” Later, a son was born named Subhūti, handsome, intelligent, eloquent, benevolent, and full of universal love. He said to his parents: “I now wish to invite the Buddha.” His parents granted permission, whereupon he invited the Buddha and laid out extensive offerings. He again addressed his parents, seeking to become a śramaṇa. His parents gave permission, and he immediately followed the Tathāgata back to the Jetavana and became a śramaṇa. Right then he attained the non-retrogressing stage (avaivartika), fully endowed with supernormal powers, teaching and transforming beings in accordance with worldly conventions, manifesting as an arhat among the disciples. Ānanda said to the Buddha: “What merit did this Subhūti cultivate in the past?” The Buddha said: “Incalculable lifetimes ago, this man was the son of a poor family. He met a monk who had entered the city on almsround and gotten nothing at all. At that time, the young man saw his empty bowl, bowed, and said: ‘Please follow me home; I will make an offering to you.’ He then followed him to his home, took his own portion of food, and offered it to the man of the path, not eating himself. Having eaten, the man of the path manifested flying and departed. The young man was filled with joy and straightway resolved his mind on the path. By virtue of this merit, he was subsequently born in the heavens for ninety-one kalpas, and now he has come to be reborn in the elder’s house. The young man of that time is now Subhūti. The merit of a single gift was already such as this; how much more so for many!” (From the Sūtra on Karmic Retribution.)
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10. Subhūti's Birth and Going Forth
13.27
In the past, in the kingdom of Śrāvastī, there was a great elder named Kuru, possessed of immeasurable wealth, who had no children. He prayed everywhere to all the spirits, but could not obtain one at all. A deity in mid-air said: “You shall obtain a blessed son. A certain deva-king is on the verge of death and will be born into your house, elder.” The elder was overjoyed. Seven days later, his principal wife felt she was pregnant. When the months were full, she gave birth to a boy named Subhūti. His appearance was supreme, and he was intelligent, eloquent, universally loving, broadly knowledgeable, and respected by the noble and humble alike. Whatever he saw or heard, or whatever he did, he continually turned it into the joy of Dharma to exhort and benefit all. His uncles and brothers were all jealous and resentful of him, and said to his mother: “This child does not think about managing the household; he wanders about without measure.” The mother said: “This child’s merit is not the same as that of ordinary people.” Later, Subhūti asked for food. The mother instructed a maidservant to wash an empty vessel beforehand and tell him there was none. Subhūti uncovered the vessel and looked into it; spontaneously, food of a hundred flavors appeared, fragrant and delicious. When all ate together, all attained peace and security. Only then did the uncles and brothers realize he was no ordinary person. They invited the Buddha and the great assembly of bodhisattvas and laid out food. When the meal was over, the son asked his parents for permission to become a śramaṇa. The father then granted it. He followed the Buddha back to the Jetavana and became a śramaṇa. Right then he attained the non-retrogressing stage (avaivartika), manifesting as an arhat among the disciples. (From the Ten-Fascicle Avadāna Sūtra, fascicle 1.)
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11. Aniruddha Was Handsome and Mistaken for a Beautiful Woman; One with Lustful Intent Toward Him Automatically Became a Woman
13.29
Aniruddha had already attained arhatship. He had a beautiful countenance that resembled a woman’s. While walking alone through the grass, a youth saw him and thought he was a woman. An immoral thought arose, and he approached to violate him. Knowing that he was a man, [the youth looked at] his own form and saw that it had turned into a woman. Filled with shame and bitter distress, he banished himself into the deep mountains and never dared to return. Several years passed, and his family, wife, and children did not know where he was alive, presuming he was dead. Aniruddha went on almsround to his home. The wife wept and spoke of how her husband had not returned, begging for the power of blessings to restore him to life. Aniruddha remained silent and did not answer. Out of pity, he later went into the mountains seeking to meet him. This person then repented his fault, rebuked himself, and his body turned back into a man. He was then able to return home, and the family saw each other again. (From the Old Avadāna Sūtra, lower fascicle.)
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12. Aniruddha Converts a Courtesan and Leads Her to Attain Correct Faith
13.31
When the Buddha was in the Jeta Grove, Aniruddha was traveling to the kingdom of Kosala. On the road, there was no dwelling place for bhikṣus. A young courtesan provided lodging for guests. Aniruddha went and said to her: “Elder sister, I wish to lodge for one night.” The woman replied: “Yes.” At that time, some elders and householders also came there to lodge. Since the lodging was cramped, the woman invited Aniruddha into her inner chamber. At that time, the Venerable sat cross-legged at his seat and established mindfulness before him. After lighting the lamp, the impure woman came to Aniruddha’s place at the end of the first watch of the night and said: “Recently, many men of elder and brāhmaṇa lineages with abundant wealth and jewels have all come and said to me: ‘You can be my wife.’ I told them: ‘You are ugly; I cannot be your wife.’ I see that the Venerable is handsome in form and countenance, suitable to be my husband.” At that time, Aniruddha remained silent and did not answer. When the woman returned in the later watch of the night, it was likewise so. He remained silent as before. Then this courtesan stripped off her clothes and came to embrace him. At that time, by the power of supernormal bases, Aniruddha leapt into the air. Seeing this, the courtesan felt shame. She quickly put on her clothes, clasped her hands with palms joined, and looking up, repented, repeating this up to three times: “May the Venerable return and sit in his original place.” At that time, Aniruddha descended to his original seat. This woman bowed at his feet, withdrew, and sat to one side. Aniruddha expounded various wondrous teachings for her, rebuking desire as impure and praising freedom from desire. Right upon her seat, the woman’s defilements were exhausted, and she attained the purity of the Dharma-eye. Having seen the Dharma and attained the Dharma, the woman said: “Please grant permission for me to become an upāsikā.” She then received the five precepts and became a disciple of the Buddha. “I humbly pray that the Venerable accept my offering.” He silently accepted it. After she served various sweet delicacies and the meal was finished, he expounded the Dharma, making her mind rejoice. (From the Dharmaguptaka Vinaya, first division, fascicle 8.)
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13. Aniruddha in a Former Life Was a Robber Who Trimmed the Buddha's Lamp with an Arrow and Obtained Immeasurable Retribution
13.33
Ānanda said to the Buddha, "How does what Aniruddha sees with his divine eye differ from what the Buddha sees?"
The Buddha told Ānanda, "What the Tathāgata sees is not something arhats or pratyekabuddhas can know, much less you, a monk still bound to birth and death. How could you know my, the Tathāgata's, penetrating vision? Going east from here through buddha-lands equal [in number] to the sands of the Gaṅgā—by 'Gaṅgā' is meant [a river] from the Anavatapta lake to the great ocean, forty leagues wide, whose sands in all directions reach down to the bottom, measuring one hundred and twenty hu; if one passed one buddha-land and deposited one grain of sand until all those sands were exhausted—all kinds of people and creatures, the darkest places and obscurest things, and even the minutest bodies of sentient beings in those buddha-lands are seen completely. All around in the ten directions, it is also like this. How could what Aniruddha sees be worthy of comparison with the Buddha?"
Ānanda said, "What past causes did Aniruddha have that his vision should be like this?"
The Buddha said, "Long ago, after the parinirvāṇa of the Buddha Vipaśyin, a robber carrying the loot from a robbery passed through a stūpa. He wished to steal items in the sacred shrine. At that time, the lamp before the Buddha was on the verge of going out, and it was so dark nothing could be seen. The robber straightened the wick of the lamp with an arrow, causing the light of the lamp to burn brightly. Seeing the awe-inspiring radiance dazzling his eyes, his hair stood on end with dread. He thought to himself, 'Other people even offer precious things to seek merit; how could I steal from it?' He immediately abandoned [his intent] and left.
For ninety-one kalpas, his unwholesome deeds gradually diminished, and his blessings and protection increased day by day. The robber at that time was Aniruddha. Because of the merit of straightening the lamp, he was constantly reborn in good destinies, met with buddhas, left home, attained the Way, and became foremost in penetrating vision. How much more so for one who, with utmost sincerity, gives up what he treasures and lights a lamp before the Buddha—his merit is immeasurable!" (Extracted from the second fascicle of the Avadāna-sūtra).
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14. Aniruddha in a Previous Life Was Poor and Gave Food to a Pratyekabuddha, Attaining the Way in Seven Lives
13.35
When the Buddha was in the Deer Park, Aniruddha said to the monks: "I remember in the past, I was a poor man here in Vārāṇasī, living by doing hired labour and carrying loads on my shoulders. At that time, grain was expensive in the world, and many died of starvation; almsfood was difficult to obtain. There was a pratyekabuddha named Pi-li-zha (Paliṭṭha) who also lived here relying [on the community].
The pratyekabuddha rose early to beg for food. At that time, I arose early and went out wishing to carry loads, and saw the pratyekabuddha. When I returned carrying loads, I saw him again. Then I had this thought: 'When this man arose early, I saw him; now I see him coming out again—he must not have obtained food.' He then followed behind me to my house. Then I had this thought: I wished to invite him. I immediately divided my food and brought it to his place. Having arrived, I said to him, 'Rishi, this is my portion. Please take pity on me and accept this food.'
The pratyekabuddha received half in his bowl [and said], 'You eat half yourself, and it will be sufficient for both.'
I replied, 'Rishi, I have a home and can eat whenever there is occasion. You, rishi, show me compassion and accept all of this offering.'
Out of compassion, this pratyekabuddha accepted it all. Because of this offering, I was reborn seven times in the heavens, becoming a heavenly king, and seven times among humans, also becoming a human king. In my present life, I was born into the Śākya clan with boundless wealth, but I abandoned it, left home to cultivate the Way, and attained realization." (Extracted from the twelfth fascicle of the Madhyama-āgama).
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15. Aniruddha and Others Jointly Convert the Elder Bhadrika and His Sister
13.37
Aniruddha, Mahākāśyapa, Maudgalyāyana, and Piṇḍola conferred together: "At present, in Rājagṛha, there are people who do not have faith and delight in the Buddha, Dharma, and Saṅgha. We should work together to cause them to have faith and delight." Having conferred thus, they surveyed far and near, and saw only the elder Bhadrika and his sister who did not have faith in the Three Jewels. The three śrāvakas above said they could convert Bhadrika.
At that time, that elder had built seven sets of gates and had three troupes of entertainers. Whenever he wished to eat, all seven gates were closed, and at each meal one troupe of entertainers performed. At the time of his meal, Aniruddha went before him to beg. The elder asked, "From where did you enter?"
He replied, "I entered through the gates."
He immediately questioned the gatekeepers; the gates were locked as before, and no one had been seen entering. The elder then took a piece of hemp cake and put it into his bowl. Having obtained it, he immediately departed.
At a later meal, Kāśyapa went again to beg in the same manner, and obtained a piece of fish put into his bowl. The [elder's] sister asked him, "Did you think the monks could not obtain [food] and thus came to beg?"
He replied, "Yes."
The sister said, "The monk who came before is named Aniruddha, a son of the Śākya clan. He abandoned palaces for the three seasons and the pleasures of the five desires to leave home and study the Way. The monk who came later is Pippalāyana, the son of a great brāhmaṇa clan. He abandoned nine hundred and ninety fields, houses, plows, and oxen to leave home and study the Way. It was only out of compassion for you that they came to beg for food!"
When the elder heard this, he felt reverence and submission within. Thereupon, Maudgalyāyana flew through the air, preached the Dharma, and instructed, benefited, and gladdened him. Immediately on his seat, [Bhadrika] became distant from dust and free of defilement, attained the purity of the Dharma-eye, saw the Dharma, and attained the fruit. He then received the refuges and precepts.
The three śrāvakas above said to Piṇḍola, "We have now converted Bhadrika and caused him to have faith in the Dharma. You should now go and convert his sister in turn."
Then, in the morning, Piṇḍola took his bowl and went to her house. At that time, the elder's sister was making cakes with her own hands. Suddenly seeing him come to beg, she said to him, "I will not give to you. Why do you gaze single-mindedly into your bowl—what do you want?"
Piṇḍola then emitted smoke from his body. She spoke to him again, "Even if smoke comes out of your whole body, I still will not give to you."
Piṇḍola's whole body then blazed with fire. She spoke to him again, "Even if your whole body blazes with fire, I still will not give to you."
Piṇḍola then flew up into empty space. She spoke to him again, "Even if you fly into empty space, I still will not give to you."
Piṇḍola then hung upside down in empty space. She spoke to him again, "Even if you hang upside down in empty space, I still will not give to you."
Piṇḍola thought: "The Bhagavat does not allow us to force people to give alms." He then left on his own.
Not far from Rājagṛha, there was a great boulder. Piṇḍola sat upon it, and along with the boulder flew into Rājagṛha. The people in the city, seeing this, were all terrified; fearing the boulder would fall to the ground, everyone ran in panic. Reaching the sky above the elder's sister, it stopped and did not depart. Seeing this, she was greatly terrified, and said, "Please grant me my life! Return the boulder to where it was before, and I will give you food."
Piṇḍola then took the boulder, returned it to its original place, and went before her to stand. The elder's sister thought, "I cannot give him a large cake; I will make a smaller one to give him." She made a small ball, but it always turned into a large one instead. After three attempts, each grew larger than the last. She then thought, "Whatever I try to make small turns into something large. I might as well simply give him one cake." She immediately took one cake and handed it to him. The cakes all stuck together, all the way to the cake vessel; when she took hold of the vessel with her hand, her hand stuck to it as well. She said to Piṇḍola, "If you need cakes, I will give them all to you. I give them whole and do not begrudge them. Why do you need me, causing my hand to stick?"
He replied, "I do not need the cakes, nor do I need the vessel, nor do I need you. The four of us conferred and agreed to deliver you and the second person. Your brother has already been converted, and I was assigned to deliver you. That is the reason it is so."
She asked, "Now what do you wish me to do?"
He replied, "Sister, you may carry these cakes and follow me to make an offering to the Buddha and the one thousand two hundred and fifty monks." All were completely sated, yet the cakes were still not exhausted.
She brought what remained to report to the Buddha: "With these few cakes of mine, I made an offering to the Buddha and the Saṅgha, and all were completely sated, yet they are still not exhausted. Where should I now place them?"
The Buddha said, "You may place them on ground where no grass grows, or into water that has no living creatures."
The woman then took them and placed them in water free of living creatures. The water boiled with a sound like throwing hot iron into a little water. She became terrified and returned to the Buddha's presence. The Buddha preached the Dharma for her, and she attained the purity of the Dharma-eye. She then received the refuges and precepts, no different from [other] disciples. The elders and others reported this to the Buddha. The Buddha then rebuked the monks: "From now on, I do not permit you to display divine powers again." (Extracted from the thirtieth fascicle of the Mahīśāsaka-vinaya).
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- 經律異相 — Classical Chinese