經律異相 14

English (machine translation) 14

Language: English

14.1

Compiled by the Liang śramaṇas Sengmin, Baochang, and others

1. Śāriputra Regresses from the Great Vehicle and Turns toward the Lesser Path
2. Śāriputra's Birth, Leaving Home, and Attaining the Way
3. Śāriputra Requests the Buddha to Formulate the Precepts
4. Śāriputra Receives a Bath from a Garden Waterer, Causing Him to Be Born in Heaven
5. Śāriputra Converts a Human-Python, Causing Him to Be Born in Heaven
6. Śāriputra Enters the Adamantine Samādhi and Cannot Be Injured when Struck by a Demon
7. Śāriputra's Impatient Nature Is Difficult to Solicit
8. Śāriputra's Parinirvāṇa before the Buddha
9. Śāriputra and Maudgalyāyana Compete in Manifesting Supernatural Powers
10. Maudgalyāyana Causes the Waters of the Aji River to Swell and Makes a Jewelled Bridge to Cross the Buddha
11. Maudgalyāyana Makes Bowls [for the Ullambana] for His Mother
12. Maudgalyāyana Is Harassed by Māra
13. Maudgalyāyana Exhorts His Brother to Give and Shows the Place of Retribution
14. Maudgalyāyana Subdues a Bodhisattva's Arrogance
15. Maudgalyāyana Uses Supernatural Power to Subdue and Convert a Brahmacārin
16. Maudgalyāyana Converts Various Ghosts and Spirits, Who Themselves Speak of Their Past Evil Deeds
17. Maudgalyāyana Manifests Two Supernatural Powers to Subdue Two Dragon Kings
18. Maudgalyāyana Moves Lake Anavatapta and Manifests a Garuḍa
19. Maudgalyāyana's Three Contemplations Do Not Miss the Mark; His Mind Is Entirely Truthful
20. Maudgalyāyana's Mind Is Truthful while the Event Is Deceptive

14.3

1. Śāriputra Regresses from the Great Vehicle and Turns toward the Lesser Path

14.4

For sixty kalpas Śāriputra practiced the bodhisattva path. When he wished to cross the river of giving, a man came to beg for his eye. Śāriputra said, "An eye is of no use; why do you ask for it? If you need my body and material wealth, I will give them to you."
He replied, "I only want to get your eye."
Śāriputra plucked out one eye and gave it to him. The beggar took the eye, spat on it, and trampled it with his foot.
Śāriputra said, "People like this are difficult to deliver. It is better to tame myself and early subdue birth and death." Thereupon he turned back toward the Hīnayāna. (Extracted from the twelfth fascicle of the Mahāprajñāpāramitopadeśa).

14.5

2. Śāriputra's Birth, Leaving Home, and Attaining the Way

14.6

In South India there was a brāhmaṇa named Tiṣya, who was a great disputant. When his wife became pregnant, she dreamt that she saw a person clad in armor, holding a vajra in hand, shattering mountains and standing at the side of a mountain. Hearing of this, Tiṣya said, 'You will bear a male child who will subdue all disputants, falling short of only one person, whose disciple he will become.' After conceiving, the mother became exceedingly intelligent and highly skilled in debate. When her younger brother Kauṣṭhila conversed with his elder sister, he was thwarted and at a loss on every point. Knowing that the child she carried was destined to have great wisdom, he left home to study, having no leisure even to trim his nails; people of the time called him the Long-Nail Brahmacārin (Dīrghanakha). Seven days after the sister gave birth to the child, he was given the personal name Upatiṣya (the Chuyao jing says Youpotidi). Because he was born of his mother [Śārikā], the people of the time jointly gave him the title Śāriputra. When he was just eight years of age, he could recite the eighteen classes of scriptures and was thoroughly versed in all books. At that time, in the kingdom of Magadha, there were two nāgarāja brothers, one named Giri and the other named Agara. They brought rain in due season, so the kingdom suffered no years of famine. The people were grateful to them, and always in the middle month of spring, they held a great assembly of all the people, proceeding to where the nāgas resided to stage a grand gathering, making music and debating doctrines throughout that morning. From antiquity to the present, this gathering had never lapsed. Four high seats were arranged: the first for the king, the second for the crown prince, the third for the ministers, and the fourth for the disputants. Śāriputra, an eight-year-old boy, observed the demeanor and bearing of the people of the time and saw that none surpassed himself. He thereupon ascended the disputant's seat and sat cross-legged. The crowd was bewildered: some thought him a foolish child devoid of wisdom; others thought his capacity for wisdom exceeded that of ordinary men. Although they marvelled at his extraordinary spirit, they still felt pride and embarrassment; because he was young, they would not address him themselves, but all sent youthful disciples to convey their questions to him. His responses flowed freely, his phrasing and reasoning transcendent. At this, all the disputants gasped at what was unprecedented, and foolish and wise, great and small, all submitted. The king was greatly pleased and immediately ordered the officials to enfeoff him with a settlement to support him constantly. Great and small throughout the kingdom all rejoiced. At that time, the son of an astrologer, named Kolita of the Maudgalyāyana clan, was a close friend of Śāriputra. Śāriputra was esteemed for his brilliant talent, while Maudgalyāyana was frank and straightforward, possessing profound knowledge. In talent and wisdom they were equal; in action and repose they were always together, forming a pact to remain so to the end. Later, both grew weary of the world, left home to study the way, and became disciples of the brahmacārin Sañjaya. They asked their teacher, 'Has that which is sought in the way been attained?' The teacher answered them, saying, 'Since I sought the way, many years have passed. I do not know whether the fruit of the way does not exist, or whether I am not the right person, but I too have not attained it.' Another day, the teacher fell sick in bed. Śāriputra stood by his head, and Mahāmaudgalyāyana stood by his feet. Gasping for breath, as he was about to die, he smiled compassionately. The two men asked the meaning of his smile. The teacher answered them, saying, 'Worldly people are blind, violated by affection and love. I saw that the king of Suvarṇabhūmi died, and his chief queen threw herself into a fire pit, seeking to be in the same place as him. Yet the karmic retributions of their deeds are different, and their places of rebirth are completely separated.' At that time, the two men took down the teacher's words in writing, wishing to verify their truth or falsehood. Later, a merchant from Suvarṇabhūmi came from afar to Magadha. The two men verified it against their written record, and it was indeed as their teacher had said. Thereupon they sighed dejectedly, saying, 'Are we not the right people, or did this teacher conceal [the truth] from us?' The two swore an oath to one another: 'Whichever of us first attains the nectar [of the Dharma] must share the same taste.' The Buddha, having converted the Kāśyapa brothers and their one thousand followers, next traveled to Rājagṛha. At that time a monk named Aśvajit (one of the five men), robed and carrying his bowl, entered the city to beg for food. Śāriputra saw that his deportment was extraordinary and his sense faculties were serene. He asked, 'Who is your teacher?' He replied, 'The crown prince of the Śākya clan, weary of the sufferings of old age, sickness, and death, left home to cultivate the way and attained unexcelled awakening. He is my teacher.' Śāriputra said, 'Tell me the teaching of your teacher.' He replied, 'My years are youthful, and my days of study are still shallow. How could I proclaim the ultimate truth, the vast and profound meaning of the Tathāgata?' He also said, 'State its essential point in brief.' He answered, 'All phenomena arise from causes and conditions; these phenomena cease through causes and conditions.' Śāriputra immediately attained the first stage of the path (the Chuyao jing says he attained the fruit of non-attachment). Returning, he spoke of it to Maudgalyāyana, who also attained the first stage of the path. The two masters, each with two hundred and fifty disciples, went together to where the Buddha was. The Buddha saw them from afar, pointed to Śāriputra, and said, 'Among my disciples, he is foremost in wisdom.' He also pointed to Maudgalyāyana and said, 'Foremost in supernatural powers.' Now coming together with their assembly of disciples, they addressed the Buddha, saying, 'We wish to go forth under the Buddha's Dharma.' The Buddha said, 'Welcome, monks!' Immediately their hair and beards fell off of themselves, Dharma robes appeared on their bodies, their robes and bowls were complete, and they received the fully perfected precepts. After half a month passed, hearing the Buddha preach the Dharma for the Long-Nail Brahmacārin, he immediately attained the arhat path (from the Mahāprajñāpāramitopadeśa, fascicle 11).

14.7

3. Śāriputra requests the Buddha to formulate precepts

14.8

When the Buddha was staying in Śrāvastī, Śāriputra requested the Buddha to formulate precepts. The monks said, 'Why ask to formulate precepts when there have not yet been any offenses?' The Buddha said, 'It is not only today that Śāriputra has requested the formulation of precepts when there were no offenses. In past times, in a settlement where the people and householders had not yet committed any faults or offenses, he also once requested me to establish punishments. At that time, the kingdom was named Kāśi, the city was named Vārāṇasī, and the king of the kingdom was named Śucikīrti. Śucikīrti ruled and transformed [the people] with Dharma, practicing generosity and keeping the precepts, loving all with the way. The people flourished, rich and happily supplied with abundant goods; the roofs of the villages and towns were so contiguous that cocks flew from one to the next. The whole kingdom respected one another, constantly performing arts to entertain each other. At that time there was a minister named Taoli, who was full of strategies. He addressed the king, saying, 'Today the territory is naturally rich and happy, and the people respect one another. May the king establish punishments, lest pleasure reach an extreme and give rise to offenses.' The king said, 'The ministers are clever and wise, with many factions, and cannot be restrained hastily. If one reproaches them, disputes and faults may arise.' The king, wishing to make light of his petition, thereupon spoke a verse:

14.9

'Though power is given to joy and anger, / Out of pity one must govern and restrain. / Transform the people with the true Dharma, / Keeping their minds free of malice and blindness.'

14.10

The ministers were all pleased, and they also spoke a verse:

14.11

'Most victorious, Honored One among men, / May you who tame [others] abide long in the world. / Governed with the way, the multitudes of beings / Enjoy the boundless shelter of kindness.'

14.12

The Buddha said, 'Śucikīrti was my own person; the minister was Śāriputra' (from the Mahāsāṃghika Vinaya, fascicle 1).

14.13

4. Śāriputra accepts a bath from a garden irrigator, causing him to be born in heaven

14.14

In the intense heat of summer, Śāriputra was wandering in an āmra grove. A hired laborer was drawing well water to irrigate the trees. He had no great faith in the Buddha, but seeing Śāriputra, he gave rise to a small degree of faith. He called out to Śāriputra, saying, 'Venerable, come! Remove your robes and sit beneath the tree. I will pour water over you, without losing any irrigation [for the trees], while bringing benefit to you as well.' Śāriputra removed his robes and received the washing; his body became cool and comfortable, and he moved on as he pleased. That night, this hired laborer died and was immediately born in the Trāyastriṃśa heaven, possessing great supernatural authority, second only to Śakra Devānām Indra. He then thought to himself, 'By what cause was I born here?' Observing his past life, [he saw that] his faith had been slight and shallow, and that in the course of his hired labor of irrigating, he had drawn water to wash Śāriputra's body. 'If my faith had been pure and deep, knowing that there would surely be a reward, and I had therefore prepared bathing utensils to make an offering [how much greater it would be]!' He reflected that although his merit was small, because he had encountered a fertile field [of merit], he had obtained a vast reward. He immediately went to Śāriputra's place and scattered flowers in offering. Relying on his pure, faithful mind, Śāriputra preached the essentials of the Dharma for him, and he attained the path of a srotaāpanna (from the Zazang jing).

14.15

5. Śāriputra converts a human python, causing him to be born in heaven

14.16

Formerly, in the kingdom of Śrāvastī, blood suddenly rained down one morning over an area of forty square li. The king and his ministers were all greatly shocked and bewildered. They immediately summoned various practitioners of occult arts and diviners to determine whether it boded good or ill. The diviner replied, 'Old records state that the calamity of raining blood portends the birth of a human python, a venomous and harmful creature. You should investigate within the kingdom to identify the calamity.' The king said, 'How can it be identified?' The diviner said, 'Because it is a human python, it is difficult to identify. Issue an order throughout the kingdom that all newborn infants must be brought. Take an empty jar and have all the children spit into it; if among them there is a child whose spit immediately turns into flame, you should know that this child is indeed the human python.' They deliberated, saying, 'This [child] cannot be placed among humans.' They immediately relocated him to a quiet, secluded place where there were no people, [saying,] 'If there are those in the kingdom who are condemned to die, they may be sent to him.' The human python breathed out venom to kill people in this way, and seventy-two thousand people were killed by his poison first and last. Later, a lion appeared and let out a thundering roar; people and animals within forty li were terrified into submission. It wandered about causing violent harm, and no one could control it. Thereupon the king recruited within the kingdom anyone who could repel the lion, offering one thousand catties of gold and the fief of a large county, but no one responded. The ministers addressed the king, 'Only the human python can repel it.' An order was issued to summon the human python. When the human python met the approaching lion, he went and stood before it and blew his venomous breath; the lion died immediately, and the kingdom attained peace. Later, when the human python grew old, fell sick, and was about to die, the Buddha took pity on his heavy sins, [knowing that] once he fell into the evil destinies there would be no time of release. He said to Śāriputra, 'Go and instruct him, so that he may escape grave disasters.' Śāriputra suddenly appeared before him. The python grew furious and thought, 'I have not yet died, but people slight me and make no announcement, coming directly before me!' He then emitted his poisonous breath, thinking he could harm him. Śāriputra warded it off with compassionate wisdom; his radiant face was relaxed and joyful, not a single hair stirring. [The python] emitted poisonous breath three times but could not harm him. He then recognized his venerability; his resentment dissolved, and goodness arose in him. With a mind of compassion, he looked up and down at Śāriputra seven times. Śāriputra then returned to the vihāra. The venom-breathing human python died on that very day, and heaven and earth shook violently. Utmost goodness can shake heaven and earth, and utmost evil can also shake them. At that time, the king of Magadha went to the Buddha's place, touched his head to the ground, and asked the Bhagavat, 'To what destiny will the human python go upon the end of his life?' The Buddha said, 'He is now born in the first heaven.' Hearing the Buddha's words, the king was astonished and asked again, 'How could a person of great sin be born in heaven?' The Buddha said, 'Because he saw Śāriputra and looked at him up and down seven times with a compassionate mind, by the merit of this he was born in the first heaven. When that merit is exhausted, he will be born in the second heaven, and after seven turns he will become a pratyekabuddha and enter parinirvāṇa.' The king addressed the Buddha, saying, 'Will he not repay the sin of [killing] seventy-two thousand people?' The Buddha said, 'At the end, when he becomes a pratyekabuddha, his body will be like refined jambūnada gold. At that time, he will be sitting in meditative concentration beneath a tree beside the road. There will be a great army of more than seventy thousand men who, encountering the pratyekabuddha, will think he is a golden man. They will immediately strike and cut him to pieces, each taking a portion. But when it settles into their hands, they will look at it and see that it is flesh, and they will put it back together and depart. Through this he will enter parinirvāṇa. The sins of his present life will be paid for so lightly, and then they will be finished.' The Buddha told the king, 'One who meets a good spiritual friend can cause sins piled up like mountains to be eliminated and can also attain the way' (from the Piyulu jing, fascicle 9).

14.17

6. Śāriputra enters the vajra-samādhi and is struck by a ghost without suffering injury

14.18

The Buddha was in the Kalandaka Bamboo Grove at Rājagṛha. At that time, the Venerable Śāriputra was on Mount Gṛdhrakūṭa entering the diamond samādhi (the Saṃyuktāgama says he had just shaved his hair and beard). At that time, there were two spirits (yakṣas), one named Kāla and the other named Upakāla. Heavenly King Vaiśravaṇa sent them on a mission to King Virūpākṣa to discuss the affairs of humans and gods. At that time, the two spirits passed through the empty sky and from afar saw Śāriputra sitting cross-legged, keeping mindfulness before him, his mind in tranquil concentration. The spirit Kāla said to the other spirit, “I am capable right now of striking this śramaṇa's head with my fist!” The spirit Upakāla said to the second spirit, “Do not give rise to this thought of striking the śramaṇa's head! Why? This śramaṇa has tremendous spiritual virtue and great, awe-inspiring power; among the disciples of the Bhagavat, his intelligence and wisdom are foremost! You will incur immeasurable suffering in the long night [of saṃsāra].” At that time, that spirit repeated a second and third time, “I am capable of striking this śramaṇa's head!” The spirit Upakāla replied, “If you will not follow my words now, then stay here; I will abandon you and leave.” This evil spirit said, “Do you fear the śramaṇa?” Upakāla said, “I truly fear him! If you strike this śramaṇa with your hand, the earth will split into two parts, violent winds and swift rains will arrive, and the earth will also shake. The gods will be terrified, and the Four Heavenly Kings will know; we will not remain safely in our dwelling!” At that time, the evil spirit said, “I am capable right now of humiliating this śramaṇa.” Having heard this, the good spirit abandoned him and departed. Then that evil spirit struck Śāriputra's head. At that time, heaven and earth shook violently, and from the four directions violent winds and swift rains immediately arrived; the earth split into two parts, and the evil spirit plunged whole-bodied into hell (the Saṃyuktāgama says that Śāri[putra] said, “It burns me, it boils me,” and the spirit Ghāṭa sank into hell). Śāriputra arose from samādhi, straightened his robes, and went to the Bamboo Grove. Arriving at the Bhagavat's place, he bowed with his head and face to the feet and sat to one side. At that time, the Buddha asked Śāriputra, “Is your body free from illness today?” Śāriputra said, “My body is ordinarily free of ailments, but I suffer only from a headache.” The Bhagavat said to him, “The spirit Kāla struck your head with his hand. If that spirit had struck Mount Sumeru with his hand, the mountain would have split in two! Why? That spirit had great strength. Now, because this spirit must receive the retributive consequence of his offense, he has plunged whole-bodied into the Avīci hell.” At that time, the Bhagavat addressed the bhikṣus: “Extremely marvelous, extremely extraordinary is the power of the diamond samādhi, reaching even unto this: due to this samādhi, nothing can cause injury! Even if Mount Sumeru were to strike the head, it could never move a single hair of his! Why is this? Bhikṣus, listen! In this Auspicious Kalpa (Bhadrakalpa), there was a Buddha named Krakucchanda. That Buddha had two great śrāvakas: one named Sañjīva and the second named Mahāprajñā. Sañjīva was foremost in spiritual powers, and Mahāprajñā was foremost in wisdom, just as today Śāriputra is foremost in wisdom and Maudgalyāyana is foremost in spiritual powers. At that time, the two bhikṣus Sañjīva and Mahāprajñā both attained the diamond samādhi. Sañjīva was once in a quiet and secluded place entering tranquil concentration. At that time, herdsmen of cattle and sheep and gatherers of firewood and grass saw him, and said to one another, ‘This śramaṇa has now met his impermanence!’ They then gathered grass and wood, piled it upon his body, set it on fire, burned him, and went away. At that time, Sañjīva soon arose from concentration, straightened his robes, and entered the village to beg for food. The various firewood gatherers saw the bhikṣu returning, and said to one another, ‘This bhikṣu died yesterday and we burned him with fire, yet today he has returned alive! Now we should give him the name ‘Returned-to-Life’ (Sañjīva)!’ If a bhikṣu attains the diamond samādhi, though he enters water, fire, knives, or swords, they cannot harm him. Such is the awe-inspiring virtue of the diamond samādhi. Now Śāriputra has attained this samādhi; he frequently roams in two places: the emptiness-of-emptiness samādhi and the diamond samādhi.” (Extracted from the Ekottarika-āgama, scroll 30)

14.19

7. Śāriputra's Stubborn Nature Makes It Difficult to Entreat Him

14.20

Śāriputra and others accepted an invitation from the group of six bhikṣuṇīs, who prepared much fine food and drink. To the lower-seated [monks] and novice monks (śrāmaṇeras), they gave sixty-day rice mixed with sesame dregs and boiled greens. The Buddha asked Rāhula, “Was the Saṅgha full and satisfied with the food and drink?” He answered fully. He asked again, “Who was the senior elder present?” He answered again, “The upādhyāya Śāriputra.” The Buddha said, “Śāriputra ate impure food.” Śāriputra vomited out what he had eaten and vowed: “To the end of my life, I will cease accepting outside invitations and will always practice begging for food.” Later, when various great nobles wished to offer a meal to the Saṅgha, they wished to have Śāriputra. They addressed the Buddha, begging him to instruct Śāriputra to once again accept outside invitations. The Buddha said, “Do not entreat him; his nature is fiercely stubborn. In the past, there was a king who was bitten by a poisonous snake. A master healer of poison cast the Śākara mantra to summon the poisonous snake. He first made a heap of fire and said to the snake, ‘Would you rather enter the fire, or would you rather suck back the poison?’ The snake reflected, ‘I have already expelled it,’ and threw itself into the fire. That poisonous snake was Śāriputra.” (Extracted from the introductory latter part of the Daśabhāṇavāra-vinaya; also extracted from the Mahīśāsaka-vinaya, scroll 31; also extracted from the Mahāsāṃghika-vinaya, scroll 40)

14.21

8. Śāriputra Enters Nirvāṇa Before the Buddha

14.22

The Buddha said to Ānanda, “One who has attained the four bases of spiritual power (ṛddhipāda) can remain alive for an entire kalpa. How long should the Tathāgata's lifespan be now?” He asked this up to three times. Ānanda, deluded by Māra, remained silent and did not respond. [The Buddha] further told Ānanda, “You may get up and go to a quiet place to contemplate.” [Ānanda] immediately arose and went into the forest. At that time, Māra Pāpīyas came to the Buddha's place and addressed him, saying, “Bhagavat, your dwelling in the world teaching and transforming, liberating people, is now complete. Those who have attained liberation from birth and death are as numerous as the sands of the Ganges. Furthermore, your age is now old; you may enter nirvāṇa.” [The Buddha] then told Māra, “After three months, I will enter parinirvāṇa.” Hearing this, Pāpīyas rejoiced and departed. Ānanda dreamt that there was a great tree covering the entire sky, on which all living creatures depended; suddenly a whirlwind arose and struck the tree, causing it to fall in the land where the Mallas dwelt, and all living beings mourned in grief. Ānanda awoke in fright, uneasy and restless. Contemplating what he had dreamt, [he thought], “Could it be that the Bhagavat wishes to enter parinirvāṇa?” He came to the Buddha's place and addressed the Buddha: “Such was the dream I just had. Could it be that the Bhagavat wishes to enter parinirvāṇa?” The Buddha said to Ānanda, “It is just as you have said; after three months, I will enter parinirvāṇa. Earlier I asked you, ‘If one has attained the four bases of spiritual power, one can remain alive for an entire kalpa; my four bases of spiritual power are exceedingly well cultivated.’ Though I asked up to three times, you did not respond. Māra came and urged me to take nirvāṇa, and I have consented.” Ānanda wept with grief and could not contain himself. The various disciples told one another, and each bearing sorrow and reverence, they came to the Buddha's place. [The Buddha said,] “Who can endure forever? What I ought to do for you, I have done; what I ought to say, I have said. You should only cultivate diligence with vigor; why grieve?” Śāriputra, hearing of the Buddha's nirvāṇa, felt deep sorrow and emotion, unable to bear seeing the Bhagavat enter extinction. He now wished to enter nirvāṇa before [him]. “I only wish the Bhagavat would grant permission!” Thus he asked up to three times. The Bhagavat told him, “You should know the proper time. All worthy ones and sages must enter extinction.” Śāriputra then straightened his robes, made offerings with the three actions (of body, speech, and mind), and walked backward as he departed. Leading the śrāmaṇera Cunda, he went to Rājagṛha and arrived at his native town. He then instructed Cunda: “Go into the city and the villages, and inform the king, ministers, old friends and acquaintances, and all the dānapatis to come together and bid farewell.” Cunda proclaimed: “The upādhyāya Śāriputra is about to enter parinirvāṇa; all who wish to see him should go promptly!” King Ajātaśatru and the fourfold assembly each hurried there. In such various ways, Śāriputra broadly administered medicine according to their ailments; among the assembly, some attained the first fruit (srotāpanna) up to the third fruit (anāgāmin), some went forth and became arhats, and others made vows seeking the Buddha path. Having heard the Dharma, they made obeisance and departed. In the final watch of the night, straightening his body and mind, keeping his mind before him, he entered the first dhyāna. Arising from the first dhyāna, he entered the second dhyāna, and sequentially in this manner entered the concentration of cessation (nirodhasamāpatti). Arising from the concentration of cessation, he entered parinirvāṇa. At that time, Heavenly King Śakra and a multitude of gods came to his place, praising and making offerings. Śakra further commanded Viśvakarman to gather various jewels to adorn a high carriage and convey him to level, broad ground. He commanded various yakṣas to go to the seashore to fetch ox-head sandalwood and pile it into a great pyre, place his body upon it, pour ghee and oil over it, and set fire to cremate (jhāpeti) it. After the fire was extinguished, Cunda collected the relics (śarīra), placed them in his alms bowl, gathered Śāriputra's three robes, carried them on his shoulder, and went to the Buddha's place. Ānanda wept in grief, saying, “The General of the Dharma Wheel has entered nirvāṇa; upon whom can I rely?” The Buddha said, “Although he has entered extinction, his five-part Dharma-body is not extinguished.”

14.23

"In a past lifetime as well, Śāriputra could not bear to see me die, and so died before me." Ānanda said to the Buddha, "I do not know how this matter of his dying before you in the past came about." The Buddha told Ānanda: "In the distant past, incalculable kalpas ago, in this Jambudvīpa there was a king named Candrāvaloka (in the Liang language, 'Moonlight'). The king had twenty thousand queens and court ladies, the foremost of whom was named Kusumadattā (in the Liang language, 'Flower Giver'). He had ten thousand ministers, the foremost of whom was named Mahācandra (in the Liang language, 'Great Moon'). The king had five hundred princes; the eldest prince was named Śīlabhadra (in the Liang language, 'Virtuous Precepts'). The city where the king resided was named Bhadrāyuṣ (in the Liang language, 'Virtuous Longevity'). The city was four hundred yojanas in length and breadth, with a total of one hundred and twenty gates all around. He instituted great charitable gifts, giving whatever the masses required to their full satisfaction. He also sent an order down to the eighty-four thousand lesser kingdoms, having them all open their storehouses and make donations. All the ministers acted in accordance with the command: they immediately erected golden banners, beat golden drums, and widely proclaimed the order, conveying the king's compassionate edict so that all near and far, within and without, were made aware of it. At that time, śramaṇas, brāhmaṇas, the poor, the orphaned, the elderly, and those who were in need throughout the kingdom, supporting one another, strong and weak, gathered like clouds and rain, and he gave to them as they wished. The people of Jambudvīpa were graced by the king's kindness. There was a small kingdom whose king was named Bhīmasena. Hearing of King Moonlight's lofty and great renown, he harboured jealousy in his heart and could not rest easy on his mat. He then thought to himself, 'Unless Moonlight is eliminated, my own fame will not arise. I must devise an expedient method, inviting practitioners of the Way and recruiting men.' A brāhmaṇa said, 'What worry does the king have? Please tell us.' The king said, 'The fame and virtue of that King Moonlight are known far and wide, and all submit to his influence. I alone am base and obscure, lacking such renown. I wish to eliminate him; what expedient method can be used?' The brāhmaṇas said, 'Moonlight's loving-kindness and benevolence nourish the impoverished and destitute like a father and mother to the people. With what heart could we follow such an evil plot? We would rather kill ourselves than do this.' Thereupon they dispersed, disregarding his offerings. At that time, Bhīmasena's grief and distress grew even greater. He then issued a wide recruitment notice, proclaiming everywhere: 'Whoever can obtain King Moonlight's head for me shall be given half the kingdom to rule and my daughter in marriage.' At that time, on a mountainside, there was a brāhmaṇa named Raudrākṣa who came in response to the king's recruitment. The king was overjoyed, and spoke to him again, saying, 'If you can accomplish this, I will not break my faithful oath. If you can go, on what day will you set out?' The brāhmaṇa said, 'Prepare the provisions and necessities for my journey; after seven days I will set out.' The brāhmaṇa then recited mantras to protect himself, and when the seven days were completed, he came to take leave of the king. The king provided what was needed, and he set out on the road. At that time, in King Moonlight's kingdom, there were portents and strange occurrences in advance: the eighty-four thousand lesser kings all dreamt that the great king's golden banner suddenly snapped and the golden drum suddenly cracked; the minister Mahācandra dreamt that a ghost seized the king's golden crown. Each was filled with grief and worry, unable to find peace. At that time, the gate-guardian spirit of the city knew that the brāhmaṇa wished to beg for the king's head, and obstructed him, not allowing him to enter. The brāhmaṇa circled the city several times but could not advance. A Śuddhāvāsa god, knowing that King Moonlight would fulfill his perfection of generosity by donating his head, spoke to the king in a dream, saying, 'You have vowed to give, not opposing the minds of the multitude; yet a beggar is at the gate with no way to come forward. For one who wishes to be a donor, this should not be the case.' The king awoke in astonishment and immediately instructed Mahācandra, 'Go to the gate and order that no one be turned away.' The minister Mahācandra went to the city gate, whereupon the gate-guardian spirit revealed his form and said to Mahācandra, 'There is a brāhmaṇa who has come from another kingdom, harboring an evil mind, wishing to beg for the king's head. For this reason I did not permit him.' The minister answered, 'This is a great calamity! Yet the king has given an order, and by principle it cannot be disobeyed. What is to be done? We should make heads of the seven treasures, five hundred of each, to trade with him.' He immediately gave orders to make them. At that time, the brāhmaṇa went straight before the palace hall and called out in a loud voice, 'In a distant land I heard of the king's merit, that you practice universal giving and do not oppose people's wishes. Therefore I have traveled from afar, wishing to obtain something.' Hearing this, the king was delighted, came out to greet him, paid homage, and inquired after him, saying, 'Are you not utterly exhausted from traveling on the road? Whatever you desire [shall be granted].' The brāhmaṇa said, 'Although external objects are given away, they are not what I need. I have come from afar solely to beg for the king's head. If you will not disappoint or refuse me, please bestow it upon me.' Hearing these words, the king leaped with boundless joy. The brāhmaṇa said, 'If you will give me your head, when will you give it?' The king said, 'Seven days from now I shall give you my head.'

14.24

At that time, the minister brought the heads of the seven treasures, came forward, and said to the brāhmaṇa, 'This head of the king is an impure thing compounded of bone, flesh, and blood; what use is it to ask for it? Now I bring you this many heads of the seven treasures to trade. You may take them; trading for them will be enough to give you lifelong wealth.' The brāhmaṇa said, 'I have no use for these; I wish to obtain the king's head to fulfill my intention.' The minister Mahācandra used every means to persuade him, but he would never relent; out of indignation and grief, the minister's heart split into seven parts and he died. The king had earlier given an order: his subordinates rode elephants capable of traveling eight thousand li to announce everywhere to the various kingdoms, saying, 'Seven days from now, the great King Moonlight will take his head and give it to a brāhmaṇa. If you wish to come, make haste and arrive quickly.' At that time, the eighty-four thousand kings arrived by courier relay; seeing the great king, they threw themselves prone before him, [saying,] 'The people of Jambudvīpa rely on the king's kindness. How can you, on a single day and for the sake of a single man, forever abandon the multitude and show no more pity? We only pray that you will show mercy and not give away your head.' The ten thousand ministers all cast their bodies to the ground and threw themselves prone before the king, [saying,] 'Only look upon us with pity and compassion; do not give away your head.' The twenty thousand queens also cast their bodies to the ground and looked up, saying to the king, 'Do not forget and abandon us; only extend your sheltering shade over us. If you give away your head, on whom can we rely?' The five hundred princes wept before the king, [saying,] 'We are young children; to whom can we turn? We pray that you will have pity on us and not give away your head, but raise us so that we may reach adulthood.' Thereupon the great king addressed the ministers, commoners, queens, and princes, 'Consider this: since I first took on a body, my passage through birth and death has been long indeed. When in the three evil destinies, my head was severed and I died and was reborn, countless times like this, yet without any karmic merit. When born among humans, I fought over wealth and sex, constantly having multiple bodies killed out of greed, anger, and delusion, but never did I abandon this life for the sake of merit. Now, this body of mine is diverse in its impurities; it must inevitably be cast away and cannot last long. To abandon this defiled head in exchange for a great benefit—how could I not give it? I take this head and give it to the brāhmaṇa; by this merit, I vow to seek the Buddha Way and deliver you all from suffering. Now my mind of giving is on the verge of fulfillment; be careful not to obstruct my mind set on the unsurpassed Way.' Having heard the king's words, all the kings, ministers, commoners, queens, and princes were silent and said nothing. At that time, the great king said to the brāhmaṇa, 'If you wish to take my head, now is the right time.' The brāhmaṇa said, 'Now the king's ministers, commoners, and a great assembly surround you; I am alone and my strength is weak; I am unable to cut off the king's head here. If you wish to give it to me, you must go to the back garden.' At that time, the great king addressed the lesser kings, princes, ministers, and commoners, 'If you truly love and revere me, take care not to harm this brāhmaṇa.' Having spoken these words, he entered the back garden together with the brāhmaṇa. The brāhmaṇa then said to the king, 'Your body is vigorous with the strength of a champion; if you suffer the pain of the cut, you might regret it. Take your hair and tie it firmly to the tree, and only then will I be able to cut it.' At that time, the king gave an order, saying to the brāhmaṇa, 'Cut my head so that it falls into my hands, and only then take it away. Now I give my head to seek the unsurpassed, true, and correct Way, vowing to rescue all living beings.' The brāhmaṇa raised his sword, intending to strike. Seeing this, the tree spirit was greatly distressed: 'Why would anyone wish to kill such a person?' He immediately struck the brāhmaṇa's ear with his hand. The brāhmaṇa's head turned backward, his hands and feet became contorted, he dropped his sword to the ground, and was unable to move. At that time, the great king looked up and said to the tree spirit, 'In the past beneath this tree, I have already given nine hundred and ninety-nine heads in acts of charity. Now, if I abandon this head, it will complete one thousand. Once this head is abandoned, my giving will be perfected. Do not obstruct my mind set on the unsurpassed Way.' Hearing the king's words, the tree spirit caused the brāhmaṇa to recover as before. The brāhmaṇa then arose from the ground, took up the sword again, and cut off the king's head, which fell into the king's hands. At that time, the earth shook in six ways, and the palaces of the devas swayed unsteadily. Each was terrified, wondering at the cause. Soon they saw that the bodhisattva had abandoned his head in charity for the sake of all beings; they all descended, moved by this extraordinary act, weeping tears of grief like rain. They joined together in praising him: 'King Moonlight has given his head in charity; he has now fulfilled the pāramitā of generosity!' Their voices resounded everywhere. When King Bhīmasena heard these words, his heart tore apart in a mixture of joyful leaping and shock, and he died. At that time, the brāhmaṇa carried the king's head away. The kings, ministers, commoners, queens, and princes, having seen the king's head, threw themselves to the ground, crying out together in grief, fainting and reviving. The brāhmaṇa was disgusted by the foul smell of the king's head, threw it to the ground, kicked it away with his foot, and departed. Some people said to the brāhmaṇa, 'Your cruelty is extreme indeed! Since it is of no use to you, why did you demand it?' The brāhmaṇa continued on his way; people who saw him rebuked him, and none would give him food. He became famished, emaciated, and pressed by extreme distress. On the road, someone asked him for news and learned that King Bhīmasena had already passed away. Having lost what he hoped for, Raudrākṣa also passed away; both fell into Avīci Hell. The rest of the ministers and commoners, who died from grief and longing in remembrance of the king's kindness, were all reborn in heaven. In this way, Ānanda, if you wish to know who King Moonlight was at that time, he was my very self. King Bhīmasena was Māra Pāpīyān. The minister Mahācandra at that time was Śāriputra. At that time, he could not bear to see me die and died before me; even today, he could not bear to see me enter parinirvāṇa and so passed into extinction first. (Drawn from the Damamūka-nidāna-sūtra, fascicle 5, and the Sūtra on the Buddha's Skillful Means in Repaying Kindness, with minor variations.)

14.25

9. Śāriputra and Maudgalyāyana Compete in Displaying Supernatural Powers

14.26

The Buddha was at Anāthapiṇḍada's park in the Jeta Grove in Śrāvastī. At that time, on the fifteenth day, the Bhagavat was reciting the precepts. The community of monks and an assembly of five hundred monks (the *Da zhidu lun* says five hundred great arhats) vanished from the Jeta Grove and went to Lake Anavatapta. Then the dragon king Anavatapta approached the Bhagavat, bowed his head to the Buddha's feet, and sat to one side. Observing the Tathāgata's complexion and the monks, he addressed the Buddha: 'I observe that this assembly is completely empty [of someone]; the monk Śāriputra is not in this seat today.' The Buddha told Maudgalyāyana: 'Go swiftly to Śāriputra's place and summon him with my words.' Maudgalyāyana received the instruction, went to Śāriputra in Śrāvastī, and said to him: 'The Buddha calls you to come; the dragon king Anavatapta desires to see you.' Śāriputra himself untied the ribbon of his saṃkakṣikā and placed it before Maudgalyāyana, saying to Maudgalyāyana: 'You possess supernatural powers: lift this robe-ribbon and tie it to the Jambū tree.' Maudgalyāyana grabbed the ribbon but could not move it; exerting all his strength to lift it, the earth shook violently. Śāriputra, fearing for Maudgalyāyana, then placed it upon Pūrvavideha, and further wound it around Mount Sumeru. Maudgalyāyana then shook and moved Mount Sumeru. Śāriputra then wound this ribbon around the Tathāgata's seat, and Maudgalyāyana was completely unable to move it. Leaving the ribbon, he returned to the dragon king's place and saw from afar that Śāriputra had already arrived before him, sitting cross-legged with his body erect and his mind upright, keeping mindfulness before him. Going before the Bhagavat, he bowed his head to his feet and said: 'Have I not lost my supernatural powers? Why is it that I vanished first from the Jeta Grove and arrived later at this lake, while Śāriputra vanished later and arrived first, already seated? The Bhagavat always says I am foremost [in supernatural powers]; why did I arrive later?' The Buddha said: '[Your powers] have not declined; the monk Śāriputra possesses great wisdom.' When they returned to Śrāvastī, doubts arose among the assembly as well. The Buddha told Maudgalyāyana: 'Many monks lack a reverent mind, saying about you that Śāriputra's supernatural powers surpass yours. You may display your mighty power in this assembly.' He replied: 'I obey the teaching.' He immediately rose from his seat and went to the summit of Mount Sumeru; treading on the summit of Mount Sumeru with one foot, he lifted his other foot and placed it upon the Brahmā heaven. Stamping on Mount Sumeru, he caused the earth to quake in six ways. Then, in a Brahmā voice, he spoke this verse:

14.27

'One should swiftly seek expedient means, / within this community of the Buddha's Dharma; / one should eliminate the affliction of birth and death, / as an elephant consumes bamboo leaves. / If within this Buddha's Dharma, / one cultivates actions free from desire, / having removed all defilements, / one also exhausts the very root of suffering.'

14.28

Then the monks praised it as unprecedented. When Mahāmaudgalyāyana spoke this verse, sixty monks attained the exhaustion of outflows and liberation of mind thereby (from the twenty-seventh fascicle of the *Ekottarika-āgama*).

14.29

10. Maudgalyāyana Causes the Waters of the Aciravatī River to Swell and Transforms a Jewelled Bridge to Ferry the Buddha Across

14.30

The people of Śrāvastī solicited donations to hold a great assembly, feeding ninety-six kinds of renunciants. They also invited King Prasenajit, the crown prince, ministers, various village headmen, venerable elders, and merchant leaders (sārthavāhas). The day before, they gathered on the bank of the Aciravatī River, intending that whoever arrived first would take the head seat. Maudgalyāyana caused the river's water to swell violently, its foam covering the banks. The various non-Buddhists vied with one another to lash together rafts, wanting to cross first to take the premier seat, but the water surged rapidly, capsizing and washing them back. Exhausted and suffering through the night, their rafts were smashed and dispersed; drowning and shivering with cold, they scrambled up onto the riverbank and crouched facing the sun. At that time, someone invited the saṅgha to the Jeta Grove monastery, and the Buddha stayed awaiting the hour. A young monk said: 'The Bhagavat is setting out late; I fear the non-Buddhists will take the head seats.' The Buddha knew the time had arrived, and along with the great assembly, in stately and measured deportment, proceeded to the river. The various non-Buddhists said: 'Even we could not cross; what plan can these śramaṇas have?' Maudgalyāyana magically transformed a jewelled bridge, adorned with diverse embellishments, flowers, incense, music, and dance. Seeing it, the non-Buddhists said to one another: 'The śramaṇas are coming late; let us cross first!' Treading on the bridge, they fell into the water; their clothes were drenched, and they tumbled and floated downstream. The Buddha used his supernatural power so that none died. The Buddha and the monks advanced with dignity, one after another in orderly fashion, and wherever their footsteps fell, the jewelled bridge vanished behind them. Maudgalyāyana retracted his supernatural power, and the ground returned to its original state, allowing all the non-Buddhists to advance. The Buddha spoke a verse:

14.31

'He who first reaches this shore, / has already crossed the ocean of birth and death; / the swift current cannot sweep him away— / he is called one of right wisdom.' (from the sixth fascicle of the *Mahāsāṃghika-vinaya*)

14.32

11. Maudgalyāyana Makes the Basin for His Mother

14.33

When Maudgalyāyana first attained the Way, wishing to deliver his parents to repay the kindness of being suckled, he saw his deceased mother born among hungry ghosts, seeing neither drink nor food, with her skin and bones clinging together. Maudgalyāyana was deeply grieved, and immediately filled a bowl with food and went to feed his mother. His mother took the bowl of food, but before it entered her mouth, it turned into blazing coals. Maudgalyāyana hurried back and recounted this matter in full. The Buddha said: 'Your mother's roots of sin are deeply entrenched; it is beyond the power of your lone self. You must rely on the awesome spiritual power of the assembly of monks to attain deliverance. On the fifteenth day of the seventh month, for one's parents of seven lifetimes who are in distress, prepare food, the five fruits, water-drawing jars, basins and vessels, incense, oil, candles, couches, mats, and bedding—exhausting the sweet and delicious things of the world—to make offerings to the assembly of monks. On that day, all the holy ones—śrāvakas of the six supernatural knowledges, pratyekabuddhas, and bodhisattvas manifesting as monks within the great assembly—all with one mind receive the bowl and patra, complete with pure precepts. For whoever makes offerings to these monks, their parents of seven lifetimes and five kinds of relatives will escape the three wretched destinies, immediately obtain deliverance, and receive clothing and food naturally.' The Buddha instructed the assembly of monks that they must all practice dhyāna concentration for the sake of the donor's parents of seven lifetimes, and only then eat the offerings (from the *Ullambana-sūtra*).

14.34

12. Maudgalyāyana Is Harassed by Māra

14.35

Maudgalyāyana was walking at night. The wicked Māra transformed into a clear shadow and entered Maudgalyāyana's belly. Maudgalyāyana thought to himself: 'Why is my belly rumbling like thunder, as if I were hungry and carrying a heavy burden?' Entering absorption, he contemplated and saw him. He immediately said to him: 'Wicked Māra, come out at once! Do not harass the Tathāgata and his disciples.' Māra was terrified; the clear shadow he had transformed into emerged and stood before his body (from the *Bimo shi Mulian jing* [Sūtra on the Wicked Māra Testing Maudgalyāyana]).

14.36

13. Maudgalyāyana Urges His Younger Brother to Give and Shows Him the Place of Retribution

14.37

Maudgalyāyana had a full brother who was rich in goods and wealth, with overflowing storehouses, and servants and maids beyond counting. Maudgalyāyana said to his brother: 'I hear you are stingy and envious, not fond of giving. The Buddha always openly explains that when people practice giving, they receive countless retributions.' Hearing his elder brother's instruction, the younger brother opened his storehouses and gave alms, and built new storehouses, wishing to receive the retribution. Before ten days had passed, his wealth and treasures were exhausted; the old storehouses were completely empty, and the new storehouses had received no retribution. His mind was distressed, and he said to his elder brother: 'Earlier you instructed me that giving obtains great retribution. Not daring to disobey your teaching, I emptied my storehouses and gave alms; there were none among all the poor who came or passed by whom I did not provide for. My valuables are exhausted, yet the new storehouses have received no retribution. Could I have been misled and deceived by you, brother?' Maudgalyāyana said: 'Stop, stop! Do not utter these words; do not let adherents of other teachings and views of heterodoxy hear such coarse words. If merit possessed physical form, the realm of empty space could not contain it. I will now temporarily show you a small retribution; if you wish to see it, follow after me.' By the power of his supernatural feet, Maudgalyāyana took his brother by the hand to the Sixth Heaven. There were palaces formed of the seven jewels, with bath ponds before and behind, sweet breezes spreading far and wide, and overflowing storehouses beyond counting. Jade maidens in retinue numbered tens of millions, purely women with no men, nor any husband or master. The brother asked Maudgalyāyana: 'What palace is this, so majestic like this, without any men to be seen, but purely women?' Maudgalyāyana told his brother: 'Go and ask yourself.' He asked: 'What palace is this?' A heavenly maiden replied: 'In Jambudvīpa, in the land of Kapilavastu, there is a disciple of Śākyamuni Buddha of supernatural power named Maudgalyāyana. He has a brother who is very rich, delights in giving, and relieves the poor and destitute. After his life ends, he will be born here to be our husband.' Hearing this, the man rejoiced, and a wholesome mind arose. Returning to his elder brother, he felt deep shame and remorse; bowing his head in repentance, he returned to the world and gave extensively without weariness (from the *Mulian di bushi wang ji bao jing* [Sūtra on Maudgalyāyana's Brother Giving Alms Expecting Immediate Retribution]).

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經律異相 — Classical Chinese