經律異相 15
English (machine translation) 15
- Language
- English
15.1
Compiled by the Liang dynasty śramaṇas Sengmin, Baochang, and others
15.2
1. Upāli Shaves the Buddha's Hair and Enters the Fourth Dhyāna
2. Kātyāyana Teaches an Old Woman to Sell Her Poverty and She Attains Rebirth in Heaven
3. Nanda, Having an Amra Woman Hold His Feet, Feels Ashamed Within, Dwells in Solitude, and Attains the Path
4. Nanda Has Thirty Marks Similar to the Buddha's
5. Pilindavatsa Uses Supernormal Feet to Convert Herdswomen
6. Upananda Divides Belongings for Two Elders, and the Buddha Explains Their Past Conditions
7. Kālodayin Teaches at Improper Times and Loses His Life
8. Ānanda and the Buddha Were Good Friends in a Former Life
9. Ānanda Upholds the Scriptures by the Buddha's Command and Attends to His Needs
10. Ānanda's Seven Dreams, Which the Buddha Interprets
11. Ānanda Is Held by the Spell Power of a Cāṇḍāla Mother
12. Ānanda Begs for Cow's Milk, and the Buddha Prophesies Its Arrival
13. Ānanda Inspires King Prasenajit to Practice Giving
14. Ānanda Tests a Mountain-Facing Monk and Inquires of King Aśoka
15.3
1. Upāli Shaves the Buddha's Hair and Enters the Fourth Dhyāna
15.4
When the Buddha was in Rājagṛha, no one dared shave his hair. There was only one boy, named Upāli, who shaved the Buddha's hair. The boy's parents stood before the Buddha, joined their palms, and said to the Buddha, "He shaves the hair very well, but his body is too bent." The parents instructed the boy to straighten up a little. "Also, do not be too straight, so that your outgoing breath does not become coarse and heavy." They also said, "He shaves the head well, but his body is too straight." The parents said to him, "Do not be too straight." The Buddha said, "He shaves the hair well, but his incoming breath is too coarse." The parents said, "Do not let your incoming breath be coarse, causing the Buddha discomfort." They also said, "He shaves the hair well, but his outgoing breath is too coarse." The parents said, "Do not let your outgoing breath be coarse, causing the Buddha discomfort." At that time, Upāli's incoming and outgoing breaths ceased, and he entered the fourth dhyāna. The Buddha told Ānanda, "Upāli has entered the fourth dhyāna. Take the razor from him." Ānanda complied with the instruction. Ānanda held an old vessel used for hair to collect the hair of the Bhagavat. The Buddha said, "You should not use an old vessel to hold it." At that time, Prince Gopāla, a general setting out on a military campaign, came to ask for the Buddha's beard and hair. The Buddha gave it to him. Having obtained it, the prince did not know where to enshrine it. The Buddha said, "Enshrine it in a gold stūpa, silver stūpa, jeweled stūpa, or mixed-gem stūpa. Wrap it in patterned silk, patta cloth, bālavastra, or tūla cloth." He also said, "I do not know how to carry it." The Buddha said, "On an elephant, horse, carriage, a carriage-palanquin, or an open litter, or carry it upon your head or shoulder." Then the prince took the Bhagavat's hair and departed, and wherever he campaigned he was victorious. When that prince returned to his country, he erected a hair-stūpa for the Buddha; this was a stūpa erected during the Bhagavat's lifetime. Later, when the monks travelled, they also used those aforementioned items to store and carry it. The Buddha said, "You must not wear it on your head, nor may you carry the stūpa into places for urination and defecation." Out of reverence, the monks did not dare sleep in the same room as the stūpa, and placed it in a separate room. The Buddha said, "Place it on a high peg, or set it at the head of your bed." (Drawn from the Vinaya in Four Parts, fascicle 3 of part 4.)
15.5
Kātyāyana Teaches an Old Woman to Sell Her Poverty and She Consequently Attains Rebirth in Heaven, No. 2
15.6
In the country of Avanti there was a guild-elder who was exceedingly wealthy and affluent, but stingy, greedy, cruel, evil, and devoid of compassion. At that time, he had a female slave who was driven to labor from morning till night without rest. For the slightest mistake, she was whipped and beaten. Her clothes did not cover her body, her food did not sustain her, and being aged, weary, and exhausted, she longed for death but could not die. Once, just as she was holding a water jar and going to the river to draw water, she reflected on this suffering and wailed aloud with grief. At that time Kātyāyana came to where she was and asked her, "Old mother, why [are you crying]?" She replied, "Venerable one, I am already old and constantly perform bitter labor; in addition, I am destitute, lacking sufficient clothing and food, and though I long for death, I cannot die." Kātyāyana said, "If you are poor, why do you not sell your poverty?" The woman said, "How can poverty be sold? Who would buy poverty?" Kātyāyana said, "Poverty can indeed be sold." This was repeated up to three times. The woman said, "I will sell it." Kātyāyana said, "If you truly wish to sell it, comply completely with my words." She replied, "Yes, indeed." He instructed her, "First bathe yourself." When her bath was finished, he told her, "You must practice generosity." She said, "Venerable one, I am utterly destitute; as my body is now, I do not have a single scrap of intact clothing. There is only this jar, which belongs to my master—with what shall I give?" He immediately handed her his bowl, [saying,] "Take this bowl and fetch a little clean water." Following his instruction, she fetched it and offered it to Kātyāyana. Kātyāyana received it and forthwith pronounced a prayer of benediction. Next he taught her to observe the purification fast, and afterward he taught her to bring to mind the various merits of the Buddha. He then asked, "Do you have a dwelling place?" She answered, "No. When grinding, I sleep under the millstone; when pounding or cooking, I sleep amidst those places; sometimes when there is no work, I stay and lodge on the dung heap." Kātyāyana said, "Restrain your mind well, be reverent and diligent in your labor, and do not harbor resentment. Wait until all in the master's household have gone to sleep, secretly open the door, spread clean grass in the alcove of the door, sit down, and contemplate the Buddha, without giving rise to evil thoughts." Thereupon the old mother received [his words], took refuge, and practiced according to his instruction. Later in the night, she passed away and was reborn in Trāyastriṃśa heaven. The master sent men to bind her feet with grass ropes and drag her to the Śītavana charnel ground. There had been a devaputra who had five hundred deities as his retinue; his merit exhausted, his life had ended. This old woman instantly took his place. According to the law of heavenly rebirth, those of sharp faculties know on their own the circumstances of their arrival, whereas those born with dull faculties only know how to enjoy pleasure. At that time, this woman, having been born into heaven, was enjoying pleasure and being entertained with the five hundred heavenly maidens, unaware of the conditions of her rebirth. At that time, Śāriputra was in Trāyastriṃśa heaven and knew the causes and conditions of this devaputra's rebirth in heaven. He asked, "Devaputra, by what merit were you born into heaven?" He replied, "I do not know." Then Śāriputra lent him his spiritual vision to observe his former body, [showing that] it was due to Kātyāyana that he had attained rebirth in heaven. He immediately led the five hundred devaputras to the Śītavana, scattered flowers, and burned incense to make offerings to the corpse, with radiant light shining brightly. The master, seeing this, wondered at the reason for it and summoned people from far and near to go to the forest to observe. Seeing the devas making offerings to this corpse, he asked the devas, "This maidservant was ugly and vile; during her lifetime, people loathed even to look upon her. For what reason do the devas make offerings to her?" The devaputra then related the entire affair from beginning to end. (Drawn from the Sūtra of the Wise and the Foolish, fascicle 7.)
15.7
Nanda Has Āmrapālī Grasp His Feet, Feels Internal Shame, and Dwells in Solitude to Attain the Way, No. 3
15.8
The Buddha was in Vaiśālī. At that time Āmrapālī splendidly adorned a carriage of feathers and jewels to go to the Tathāgata's dwelling, to pay her personal respects, inquire after his health, and descended from the carriage to approach the Buddha. At that time, Nanda was walking back and forth not far from the Buddha. Āmrapālī went up to Nanda's dwelling, grasped Nanda's feet with her hands, and spoke these words: "Nanda, I am Āmrapālī." At that moment, Nanda discharged semen, which soiled her hand. Āmrapālī then placed it atop her head and went to the Bhagavat's presence, saying, "Bhagavat, can such a person be permitted in the assembly?" The Buddha told Āmrapālī, "Such a person should remain in the assembly. Why is this? Nanda will before long accomplish the state of taintlessness." Āmrapālī remained silent, made no reply, and departed. When Āmrapālī had gone a short distance, the Buddha told Ānanda, "Assemble all the monks in the lecture hall." Once they were gathered, the Buddha told the monks, "I have observed among the monks that all must have undergarments to cover their inner form. All monks should train themselves in this way." The Buddha asked Nanda, "How is it, Nanda, that you ended up in such a state?" Nanda felt internal shame and said, "Very good, Bhagavat! I pray only that you swiftly preach the Dharma for me, so that having heard the Dharma, I may dwell in a tranquil place and observe reality as it is to delight myself." The Buddha told Nanda, "Contemplate this body, wherever it goes, from head to foot: hair, body hair, nails, teeth—various impurities fill the body. Observe them as they really are: are they pure or are they impure? You should observe those taints: what is their location, and from where do they come?" Thereupon Nanda received the instruction from the Buddha, bowed to his feet, and departed. He contemplated within this body, from head to foot, various impurities; wherever they were, he understood that they all arose from assemblage. [He thought:] "Now I should be detached, and then there will be no sensual desires." He then spoke a verse:
15.9
"Lust, I know your root: / Desire arises from conceptual thought. / If I do not think of you, / Then you will not exist."
15.10
Thereupon Nanda dwelt in solitude in a quiet place and became an arhat. (Drawn from the Ekottarika Āgama, fascicle 39.)
15.11
Nanda Has Thirty Marks Resembling the Buddha, No. 4
15.12
When the Buddha had first attained the Way, the radiance of his bodily colors illuminated the great trichiliocosm. Humans, devas, dragons, and the bodhisattvas of the ten directions all listened to the exposition of the Dharma and were filled with great joy; according to their past practices, each attained the Way. The Buddha's younger brother Nanda alone would not receive [the teaching] from him, and went against the Buddha's instructions while wishing to practice the Way. He possessed thirty marks, led several disciples, and wore fine silk robes; his countenance resembled the Buddha's. There were monks who had not yet attained the spiritual eye who, seeing Nanda from afar, bowed in homage to him. The Buddha told Nanda, "From this day forward, you must not wear fine silk robes, but must wear dyed kāṣāya robes. Why is this? Because you have violated my precepts and received the homage of monks, you shall fall into hell." (Drawn from the Sūtra of Tenfold Parables, fascicle 4.)
15.13
Pilindavatsa Uses Supernatural Powers to Transform a Herdsman's Woman, No. 5
15.14
Pilindavatsa was in Rājagṛha. The time approaching, he wished to go on his alms round. He went to a herdsman's house to eat. A woman in that house was weeping. He then asked the woman, "Why are you weeping?" She replied, "Ācārya, today is a festival day, and everyone has gathered to play; I have no clothes, and so I alone cannot go." Then the venerable one magically transformed various garments, jeweled necklaces, and ornaments of gold and silver, and having given them to her, he departed. The people saw her and asked her how she had obtained them, and she fully explained the circumstances. Word reached the king of the country. The king summoned the cowherd's woman and the monk. He asked the venerable one, "Where did you obtain such fine gold, the likes of which does not exist in the world?" The monk took his staff, struck the wall, and knocked on the bed, and everything was transformed into yellow gold. He said, "Where would a śūdra obtain gold? This is it." The king said, "The ācārya has great supernatural powers. Each of you may now return." (Drawn from the Mahāsāṃghika Vinaya, fascicle 29.)
15.15
Upananda Divides Goods for Two Elders and the Buddha Relates His Past Rebirths, No. 6
15.16
The Buddha was staying in the country of Kosala, where he observed the rains retreat together with many monks. When various laypeople and householders saw the great assembly of monks, they made dwellings and robes for them. In a later year, the Buddha returned to the Jetavana for the rains retreat. At that former place, there were two elder monks remaining. The various householders thought: "Let our giving this year be just like last year's, so that the monks obtain robes and our merit continues unbroken." They brought many robes and other goods to give to the two elders. [The two elders] thought: "These robes and goods are a great portion. If we divide them, who knows what transgression we might incur?" In the end, they did not dare to divide them. Upananda was traveling through various places, everywhere observing whether the donated items were many or few. The two elders saw him from afar, rose from their seats to welcome him, gave him a seat, and exchanged greetings. Upananda asked, "Did the assembly of monks have any offerings during the rains retreat?" They replied, "There were." He asked, "Have they been divided yet?" They replied, "They have not yet been divided." "Why?" The elders replied, "These robes and goods are many, while our persons are few. If we divide them, we do not know what transgression we might incur." Upananda said, "It is well that you have not divided them." The two elders said to Upananda, "Can you divide them?" He replied, "I can." Upananda said, "In this matter, a formal Sangha action (karman) must be performed; they cannot simply be divided directly." Then the two elders brought out all the robes and placed them before Upananda. Upananda divided the robes into three portions. He said to them: "You two sit beside one heap, and I shall sit myself between the other two heaps." He said to them: "Elders, listen single-mindedly to the words of the karman: for you two persons, one heap of robes is called 'three'; for me, one person, two heaps of robes is called 'three'. Is this karman good or not?" They replied, "It is good." He then bundled and tied up these robes, intending to carry them away on a shoulder pole. The two elders said: "This heap of robes we have not yet divided among ourselves. How can you simply leave?" Upananda said: "If I divide them for you, one fine robe among them should be given to the one who knows the Dharma, and only then shall they be divided." They replied, "We give it to you." So he took out one superior precious robe and set it to one side, and divided the remaining robes into two shares, giving them to the two elders. Upananda then bundled up his many robes and goods and carried them on his shoulder to the Jetavana. The monks who were practicing walking meditation saw Upananda coming from afar and said among themselves: "Here comes this shameless, unconscionable man, guilty of offences based on what is seen, heard, and suspected, full of desire and insatiable." When he gradually drew near, they asked: "Upananda, from where did you obtain so many robes and goods?" Upananda recounted the preceding matter at length. Among them were monks of few desires and contentment who practiced dhūta austerities; hearing of this matter, their minds were indignant and they rebuked him in various ways: "How can one be called a monk and yet intentionally seize the goods of two elders?" They reported the matter to the Buddha. The Buddha also rebuked him in various ways, telling the monks: "Not only in this present life has Upananda seized the goods of these two elder monks. In a past life, along a bend in a river, two otters lived in the river. Beside the river they caught a carp, but neither could divide it, so the two otters stayed guarding it. A jackal came to drink water. Seeing them, he asked, 'Maternal uncles, what are you doing?' The otters said, 'Nephew, we have caught this big fish but cannot divide it. Can you divide it for us?' He replied, 'I can. This must be divided according to the teachings of the scriptures; it cannot simply be divided arbitrarily.' The jackal then divided the fish into three portions: the head was one portion, the tail was one portion, and the fat middle was one portion. He asked: 'Who likes to travel near the bank?' One replied, 'That is me.' 'Who likes to plunge into the deep water?' The other replied, 'That is me.' Then the jackal said: 'Listen single-mindedly to what I say. The scriptures say: to the one who travels near the bank is given the tail; to the one who plunges into deep water is given the head; and the middle body portion is given to the one who knows the Dharma.' At that time the jackal took the body of that large fish in his mouth and returned home. His wife saw him and asked, 'Where did you get this?' He replied, 'There were foolish ones who did not know how to resolve a matter, and I got it between them.' Monks, those two otters were indeed these two elder monks now, and the jackal of that time was indeed Upananda now." (Drawn from the Dasādhyāyavinaya, fascicle 3 of the 'Good Recitation' section; also found in the Mahāsāṃghikavinaya.)
15.17
7. Kālodāyin's Untimely Teaching Leads to the Loss of His Life
15.18
The Buddha was staying in the country of Śrāvastī. At that time, the elder Kālodāyin attained the path of an arhat. He thought to himself: "Formerly, when I was among the group-of-six monks, I brought corruption to various families in Śrāvastī. I resolve to return and bring them purity." Thereupon he entered the city and converted nine hundred and ninety-nine families. If the husband attained the path but the wife did not, or if the wife attained the path but the husband did not, they were not counted. At that time in the city of Śrāvastī, there was a brāhmaṇa family that was destined to be converted through a śrāvaka. Kālodāyin thought: "If I also convert this family, it will bring the total in the city of Śrāvastī to a full thousand households." In the early morning, holding his bowl, he entered the city to beg for food. When he arrived at the brāhmaṇa's house, the master was away. His wife had closed the door and was frying cakes. Kālodāyin then entered meditative concentration, and upon arising, snapped his fingers. The wife turned her head and looked; the door was still closed. She thought: "Where did this śramaṇa enter from? He must have come out of greed for cakes. I will never give him any! Even if his eyes fall out, I still will not give him any!" Thereupon, through his supernormal powers, both of his eyes popped out. She thought again: "Even if his eyes come out as large as bowls, I still will not give him any!" He immediately used his supernormal powers to transform his eyes to be like bowls. She thought again: "Even if he stands on his head before me, I still will not give him any!" He immediately used his supernormal powers to stand on his head before her. She thought again: "Even if he dies, I still will not give him any!" He then used his supernormal powers to enter the meditative absorption of cessation of feeling and perception; all mental thoughts were completely extinguished, and he was devoid of awareness. The brāhmaṇa woman pulled and dragged him, but he could not be moved. She became terrified, thinking: "This śramaṇa frequently visits the palace of King Prasenajit and is the teacher of Queen Mallikā. If it is heard that he died in my house, we will suffer great disaster! If he revives, I will give him a cake." Kālodāyin then emerged from concentration. The woman looked at the cakes. The one she had fried earlier was good, so she begrudged giving it; she scraped the sides of the basin and made another small cake, but when fried, it turned out even better. So she intended to give the first one. Just as she lifted that one cake, all the rest stuck to it. Kālodāyin said: "Sister, give me however many you wish in your heart." She lifted four cakes and went to give them to him. Kālodāyin did not accept them, saying: "I do not need these cakes. If you wish to give them, you may give them to the monks in the Jetavana." This woman had already planted roots of goodness in past lives. She reflected to herself: "This monk is truly not greedy for cakes; he came to beg only out of pity for me." Thereupon, carrying the basket of cakes, she went to the Jetavana and gave them to the monks. Having finished giving the cakes to the monks, she sat down before Kālodāyin. Kālodāyin, observing her conditions, preached the wondrous Dharma for her. Right upon her seat, she left dust and defilement behind and attained the purity of the Dharma-eye. Taking refuge in the Three Jewels, she became an upāsikā. Only then did she return home. Later, when her husband returned, the wife fully informed him: "I have now attained the fruit of a stream-enterer (srotāpanna). You should go now as well." The brāhmaṇa went at once, and Kālodāyin preached the wondrous Dharma for him. He attained the purity of the Dharma-eye and became an upāsaka. He constantly used all his wealth and strength to make offerings to the ācārya, and even up to his death, he instructed his son to treat him no differently than if he were alive. The son obeyed the command and made offerings according to the Dharma. Later, the son's wife was weaving at the loom. She happened to see a robber chieftain who was young and handsome. The woman called out to him, inviting him to come and take pleasure together. At that time, Kālodāyin went to their house to eat. He spoke to the brāhmaṇa's wife on the faults of sexual desire and rebuked the sin of breaking the precepts. The woman became suspicious, fearing that he knew of the matter and might tell her husband. She devised an expedient, feigning illness to invite him. Kālodāyin stayed to preach the Dharma to her, but she desperately detained him until sunset. Then Kālodāyin arose and went to a dung heap. The robber chieftain severed his head with a sharp sword and buried him in the dung. When the day of reciting the precepts arrived, the counting-tally came up short by one. They inquired among each other, and the Buddha said, "Kālodāyin has entered nirvāṇa." After the night passed, at dawn, the Buddha and the monks entered the city of Śrāvastī and went to the site of the dung heap. By the Buddha's supernormal power, the dead corpse leapt up into the sky. The monks placed it on a bier, carried it out of the city, cremated the body with fire, and erected a stūpa to make offerings to it. When King Prasenajit heard that Kālodāyin had died at a certain brāhmaṇa's house, he executed seven generations [of the family] and ten neighboring families to the left and right, confiscating all their property. He captured five hundred robbers, severed all their hands and feet, and cast them into the moat around the Jetavana. The monks, while begging for food, heard of this matter and reported it fully to the Buddha. The Buddha said: "These transgressions and disasters all arose from entering a village at improper times." (Drawn from the Daśādhyāyavinaya, third recitation, fascicle 4.)
15.19
8. Ānanda and the Buddha Were Good Friends in a Past Life
15.20
The Buddha was wandering in the country of Vārāṇasī. Sitting under a tree, he smiled joyfully, and five-colored light radiated forth. Ānanda knelt and asked [the reason]. The Buddha said: "Formerly, in the time of Kāśyapa Buddha, there was a monastery at this place. In the monastery were twenty thousand śramaṇas, and Kāśyapa Buddha constantly preached the true Dharma." Ānanda immediately set out a rope bed, knelt, and urged him: "May you take your seat here. This land is so blessed that it has received two Buddhas." After the Buddha took his seat, he raised his finger and pointed, saying: "Over there is a great district named Weiling. At that time, there was a potter named Huanyu (Nandipāla). As a son, he was loving and kind; he frequently went to the Buddha's place to receive the Buddha's pure transforming influence. Although he was a potter, he never dug the earth for fear of harming insects. He collected only soil from collapsed riverbanks and mouse burrows, mixed it to make vessels, and traded them for the five grains. He left the amount to the other party and never disputed the price, using the proceeds to provide for his elderly parents. His parents were old, frail, and already blind; Huanyu's benevolence and filial piety were difficult to match. Early in the morning, Kāśyapa Buddha arranged his robes, held his bowl, entered the city, and went to Huanyu's house. He asked his parents, 'Where is the filial son?' They replied, 'The Buddha's disciple has gone out for a short while. In the house there is good rice and bean soup.' The Buddha accepted them in his bowl, sat back, finished eating, and left. When the son returned, he saw that the soup and rice were diminished and asked, 'Who took this food?' The parents said, 'The God among Gods (Devātideva) just came to visit. He took the soup and rice himself, finished eating, and left.' Huanyu was overcome with mixed sorrow and joy. He said: 'The Buddha is the Tathāgata, Arhat, Samyaksambuddha, Leader of the Dharma, and Teacher of Gods and Men. Heavenly beings and kings reverently prepare food offerings, constantly fearing they will not reach the World-Honoured One. I live in such lowliness, and my food is not plentiful; yet solely out of pity for my lowliness did he take it himself!' Overcome with sorrow and joy, he bowed his head to the ground, reflecting on the Buddha's kindness being so vast. In his joy, he forgot his hunger for fifteen days; his parents, sharing in his joy, forgot their hunger for seven days. More than a month later, the Buddha went to his house again. The son was absent once more; the Buddha took the soup and rice again, finished eating, and left. The son returned shortly, and his parents recounted the event just as before. Huanyu and his parents were filled with great joy again and forgot their hunger for the same number of days as before. At that time, a dragon caused rain day and night without ceasing, and the monastery became damaged and leaked. The Buddha told the śramaṇas: 'Huanyu has newly built a dwelling. Go and remove its roof tiles to protect the monastery.' The śramaṇas went, and the son was away again. The parents said, 'Who is dismantling our house?' The śramaṇas replied, 'The Buddha's monastery is leaking. He sent us to dismantle this house to mend the monastery.' The parents said, 'Excellent! Such is the great virtue of our son that it has brought about this!' Joyfully bowing their heads, they said, 'Please take more! Our merit will be boundless.' Just as the śramaṇas left, the son returned, saw it, and asked, 'Who dismantled the house?' The parents said, 'The Buddha's monastery was leaking, and he dispatched the śramaṇas to take tiles to mend it.' Huanyu, right where he stood, bowed his head to the ground toward the Buddha [and said]: 'The Honored One's wisdom is boundless. Kings and lords erect seven-jeweled palaces and make offerings to support him, yet the Buddha does not dwell in them; he takes these crude tiles solely to bring merit to me!' Joyful and not eating, he forgot his hunger as before. The Buddha, leading five hundred śramaṇas, proceeded into the king's realm. The king was named Zhiwei (Kiki). He personally went out to welcome the Buddha. The king descended from his chariot, set aside the five regalia, made obeisance, exchanged greetings, and took a seat to listen to the sūtra. When finished, he said: 'May the God among Gods and the śramaṇas descend to grace us with a modest meal.' The Buddha consented in silence. The food and drink were all prepared, and an envoy was dispatched to welcome him. The king personally washed his hands, served the food, made offerings, made obeisance when finished, and sat before the Buddha.
15.21
The Buddha told the king: “In past lives you served the Three Honoured Ones, and now you reap those past blessings, obtaining birth in the human realm, leaving behind womanhood to become a man, and gaining supreme status in the world. As for the way of a ruler, one must govern one's mind according to the teachings of the sages, measure others by oneself, and nurture the people. Slanderous talk is a fire that burns a state; take heed of this, O King.” The king bowed his head and received the instruction. The king then asked the Buddha to remain for three months, completely exhausting his state’s treasures on offerings of seven-jewelled beds, desks, curtains, mattresses, and medicines for illness; but the Buddha did not grant his request. The king thought to himself: “In making supreme offerings, who could surpass me?” Knowing that pride had arisen in the king’s mind, the Buddha immediately said to him: “There is someone who surpasses the king, whose kindness is immeasurable.” The king said: “I wish to hear his name.” The Buddha said: “In the county of Weiling there is a most filial son named Huanyu. He serves the Buddha and the Three Jewels, and receives my luminous Dharma. Measuring others by himself, he regards them with impartiality and nurtures all living beings. Pure and upright, preserving truth, his hands do not hold jewels or sharp blades; he sells pottery to support his parents, never disputing their price. Enduring forbearance and practicing compassionate benevolence, he takes the right path as his mind and finds joy in the sacred scriptures. He dares not take a wife, fearing she might be insolent toward his parents, which he considers unfilial. Whenever he goes to the Buddha's place, he listens to the Dharma with dedicated focus. He speaks to me of his parents' sorrow at losing their sight, unable to clearly behold the Buddha, weeping as he speaks. When the Buddha took his food and removed the tiles from his roof, the whole household harboured no resentment, rejoicing so much that they forgot their hunger for fifteen days. His supreme benevolence and supreme filiality possess virtues difficult to fully describe. I must travel about transforming all under Heaven, so I cannot accept the king's invitation.” The Buddha asked: “Does the king harbour resentment?” The Buddha said: “Assessing merit and illustrating virtue, that benevolent one’s pure integrity, faith, and filial conduct are hard to equal. In all his daily movements, he is never unfilial; his benevolent virtue in minding his parents is a practice difficult to match, beyond what you can attain.” The king said: “Excellent! Huanyu's supreme filiality is praised by the Buddha; the beauty of his virtuous reputation has reached such heights! I shall send tribute to aid his filial support.” After Kāśyapa Buddha finished preaching the scriptures, he travelled on to transform beings. The king dispatched messengers with five hundred heavily laden carts of non-glutinous rice, sesame oil, clarified butter (sarpirmaṇḍa), rock sugar, and various precious items, delivering them with humble words of respect. The messenger arrived and said: “The God among Gods repeatedly praised the virtuous one’s supreme filiality and universal compassion. The Great King rejoiced and sent me to pay respects. May you accept this tribute to support your parents and make offerings to the Buddha.” Huanyu replied: “The Great King shows me compassionate benevolence to assist me. Return to the palace and fully convey this sentiment.” In the same county was a brāhmaṇa’s son named Huajie, who was a childhood companion of Huanyu. Having formed close ties over many kalpas, they brought one another along in spiritual transformation; their bond grew ever deeper with time. While bathing together in deep water, they saw a large tree far off. Huanyu pointed and said: “Kāśyapa Tathāgata, the sage, is here; we must go pay homage first.” [Huajie said:] “The Buddha's path is hard to comprehend; how can I dare hope for it?” Huanyu sorrowfully said: “Meeting an era with a Buddha is as difficult as finding an uḍumbara flower, occurring perhaps once in many kalpas. How could we miss the opportunity?” Grasping his clothes, he pulled him with force, and together they arrived at the Buddha's place. Huanyu bowed his head, but Huajie did not bow, merely saluting courteously and taking a seat. Huanyu addressed the Buddha, saying: “Huajie is my childhood companion. In delusion and error, he has not yet awakened; may you dispel his folly.” Kāśyapa Tathāgata taught the Dharma in accordance with his illness; his mind immediately opened in understanding, and he faithfully revered the Three Jewels. The two rejoiced, bowed their heads, and withdrew together. Along the way, Huajie said: “Fortunately, there is a Buddha in the world, while household life is a cesspool of defilement. Will you not become a monk?” He replied: “My parents are in the twilight of their years and both have lost their sight, depending on me for their lives; therefore I cannot leave home.” Huajie said: “I will become a monk.” Huanyu reported the matter to the Buddha, who thereupon conferred the precepts upon him. After a hundred million years, he was born in the fourth, Tuṣita heaven, and descending from that heaven, he attained Buddhahood by his own effort. The Buddha told the monks: “Huajie of that time was myself, and Huanyu was Ānanda. Ānanda was my good friend; by forcefully dragging me to the Buddha’s place to hear the scriptures, he enabled me to become a Buddha. Indeed, the illustration of a virtuous friend is the foundation of myriad blessings: in this life one avoids the king's prisons, and at death the gates to the three evil destinies are blocked. Ascending to heaven and attaining the Way are all the assistance of a virtuous friend.” (Drawn from the *Huanyu jing*)
15.22
9. Ānanda Receives the Buddha's Command to Uphold the Scriptures and Attend Upon Him
15.23
The Buddha told Mañjuśrī: “Since I attained Buddhahood, more than thirty years have passed. Now, among this assembly, who can uphold the twelve divisions of scripture for me and attend to the necessary matters of personal service without losing their own wholesome benefits?” The five hundred arhats all said: “I can.” The Buddha said: “You do not fully understand.” Maudgalyāyana observed the Tathāgata and saw that his mind was set on Ānanda. Maudgalyāyana repeatedly urged Ānanda. Ānanda said: “Defiled and weak, I am incapable of serving him. If the Buddha grants me three wishes, I will obey the Sangha's command: first, if the Tathāgata bestows his used robes, permit me not to accept them; second, if he accepts private invitations from donors, permit me not to accompany him; third, permit me to enter and leave without restriction of time.” Mañjuśrī said: “Excellent! You foresee criticism and suspicion.” [The Buddha said:] “Ānanda has served me for over twenty years and possesses eight inconceivable qualities: first, he does not accept food from private invitations; second, he does not accept old robes; third, he does not come at improper times; fourth, though he still possesses afflictions, when following me in and out of the households of kings and the noble and wealthy, seeing women, no lustful thoughts arise; fifth, when the twelve divisions of scripture are taught, once they pass his ear he never asks again, like pouring water from one vessel into another; sixth, his knowledge of others' minds is like the Buddha entering samādhi; seventh, though he has not yet attained the knowledge of vows, he clearly knows those who attain the four fruits in the present and those who will attain them later; eighth, he completely understands secret words. For this reason, I always praise his great erudition. Ānanda possesses eight qualities that make him capable of upholding the twelve divisions of scripture: first, firm faculty of faith; second, a valiant and forward-striving mind; third, a body free from illness and pain; fourth, constant, diligent exertion; fifth, complete mindfulness; sixth, a mind free from arrogance; seventh, accomplishment in concentrated thought; eighth, possession of wisdom arising from hearing.” (Drawn from the *Bodhisattva Descending from Tuṣita Heaven Sūtra*. The *Sūtra of the Wise and the Foolish* says: Ānanda was in the past an elder, and Śākya was a novice whose master assigned him the recitation of scriptures; because he had to beg for food, his progress was interrupted. The elder pitied him and provided him with clothing and food, and on this account, he came to attend upon him.)
15.24
10. The Buddha Explains Ānanda's Seven Dreams
15.25
When the Buddha was at Jeta Grove, Ānanda had a dream elsewhere in which he saw seven events, immediately causing his hair to stand on end in shock. [He said:] “Last night I had a dream seeing seven events: first, rivers, streams, and oceans were all ablaze with fire; second, the sun was about to set, leaving Jambudvīpa in darkness, while I saw myself carrying Mount Sumeru upon my head; third, monks were rolling about in a cesspit, and I also saw a person step upon a monk’s head to cross over to pure ground; fourth, I saw monks lacking proper Dharma robes, merely tying kāṣāyas around themselves, holding torches in their hands and delighting in entering wrongful paths, standing among thorns with their robes torn to shreds; fifth, I saw a sandalwood tree that was huge, lush, and fine, while pigs coming out of filth rubbed themselves against it; sixth, I saw three grades of young elephants butting, biting, and colliding with a large elephant, trampling the fine grass and muddying the clear water; the large elephant, distressed by this, fled far away to where there was abundant clear water and fine grass, while the young elephants played about completely unaware, remaining in that place until water and grass were exhausted, suffering extreme hunger and thirst, gnawing on trees until they all starved to death; seventh, I saw a dead lion king named Qisa, with white hair growing on its head like an ornamental binding, which flying birds and the hundred beasts did not dare approach; yet from within the lion's own body worms emerged and fed back on its flesh. Because of these dream omens, I have come early this morning to the Buddha.” The Buddha said: “Dreaming of fire burning in water means that in the future, monks will violate the Buddha's teachings, using disputes and transgressions of precepts to obtain offerings, and further raising quarrels and conflicts. Dreaming of the sun about to set and carrying Mount Sumeru upon your head means that after ninety days, the World-Honoured One will enter parinirvāṇa; thereafter, the assembly of monks, the devas, dragons, and humans will request and receive the scriptures and teachings from Ānanda. Dreaming of monks wearing Dharma robes not according to standard rules, merely tying kāṣāyas around themselves while rolling about in a cesspit, with someone stepping on a head to cross over and stand on pure ground, means that after the Buddha’s nirvāṇa, when the Dharma is nearing its end, there will be monks who hold great assemblies to preach the scriptures; at that time, they will not practice the Buddha’s profound Dharma, but will associate closely with white-robed laymen, pursuing wealth and sex; householders will admonish and scold them, but they will not believe or obey; the monks will suffer calamity while the householders gain merit. Dreaming of monks tying on kāṣāyas, holding torches, delighting in entering wrongful paths, and having their robes torn among thorns, means that after the Buddha’s nirvāṇa, there will be monks who have no Dharma robes and wear secular clothes, merely tying a single kāṣāya under their armpits; abandoning the precepts, they will delight in worldly life, raising wives and children, and begging for alms to provide for them—rejoicing when they have food and grieving when they have none. Dreaming of a sandalwood tree that is huge, lush, and fine, with pigs emerging from filth to rub and thrust against it, means that after the Buddha’s nirvāṇa, there will be monks who do not follow the rules, who drink wine, become confused, and eat without measure; when clear-sighted, wise persons give them well-intentioned explanations, they will instead raise slander and even revile the arhats. Dreaming of three grades of young elephants butting the large elephant, trampling the fine grass, muddying the clear water, while the large elephant, distressed, flees away to clear water and fine grass, and the young elephants play without noticing, until water and grass are exhausted and they starve to death, means that after the Buddha’s nirvāṇa, there will be senior, scripture-understanding monks who admonish the young and show them transgression and merit; but the young will refuse to accept it, and upon death will fall into hell. Dreaming of the dead lion king named Qisa, with white hair on its head like an ornamental binding, which flying insects, birds, and beasts dare not approach to eat, while worms emerging from within its body feed back upon its flesh, means that while the Buddha was in the world, he expounded the Dharma and scriptures extensively; after the Buddha’s nirvāṇa, no outsiders will be able to destroy this Dharma—it is only through disciples that my Dharma will destroy itself. What you dreamt merely manifested these portents for the sake of the future.” (Drawn from the *Sūtra on the Seven Dreams and the Ten Wholesome Deeds*)
15.26
11. Ānanda Is Held by the Spellcraft of a Caṇḍāla Mother
15.27
As Ānanda was walking along the road, he became parched with thirst. There was a caṇḍāla maiden named Prakṛti drawing water. Ānanda approached her and begged for water. The maiden said to Ānanda, "I am of the Mātaṅga caste." Ānanda said, "I do not ask about such matters; just give me water." The maiden said, "You are born of an accomplished maternal lineage, the foremost disciple of the śramaṇa Gautama, revered by King Prasenajit, and the ācārya of Queen Mallikā. I am base and lowly, and dare not offer water to you." Ānanda said again, "I do not ask about this; just give me water." The maiden consented. Then the maiden first cupped water and poured it over Ānanda's feet, and then cupped water and poured it over Ānanda's hands, whereupon lustful thoughts arose in her. After Ānanda drank, he departed. Prakṛti returned and said to her parents, "Mother, I wish to take the śramaṇa Ānanda as my husband." Her mother said, "He is a prince of a wheel-turning sage-king, of the kṣatriya Śākya clan, a noble master and a lord of an exalted family, revered by gods and humans. How could our lowly caste obtain him as a husband?" The maiden said, "If I cannot have him, I will certainly drink poison, stab myself with a blade, or hang myself." Her mother said, "I possess a spirit-speech talismanic spell of the Mātaṅgas, which can move the sun and moon to fall to the earth, and can also summon down Indra and the gods of Brahmā; how much less can it not obtain a śramaṇa? I will make Ānanda come. Whether he is already dead or alive, he will be unable to refuse lust—unless he is protected by Gautama, then I cannot obtain him. Apart from this, all can be obtained." The maiden then arose, bathed, adorned her body, put on white garments, laid out bedding, and looked out into the distance. Her mother smeared the ground with cow dung, tied threads with cords of five colours, filled four jars with water, filled four bowls with roasted-flour broth, stuck four large knives upright in the cow dung, placed four arrows at the corners, lit eight bright lamps, took the skulls of four dead men, smeared various perfumes upon them, scattered flowers on the ground, held an incense burner, burned incense, circumambulated three times, knelt facing the east, and recited the Mātaṅga spellcraft. At that time, Ānanda was in the Jeta Grove. His mind suddenly grew dazed and confused, bound by the spell like a fish or an elephant caught by a hook. Following the spellcraft, he went to the caṇḍāla's house. The mother then said to the daughter, "Ānanda has arrived." The maiden came forward, embraced Ānanda, seated him on the bed, pulled at his robes, and stroked and gripped Ānanda, just as a strong man grabs a long-haired lamb by his hands, and the small lamb yields to his hands. Ānanda saw that the ten directions were entirely dark and murky, like the sun and moon eclipsed by Rāhu. Ānanda possessed the strength of a great person, equal to the strength of ten mighty champions, yet he was unable to move. With the power of the truth of the noble path, Ānanda regained his awareness, [thinking,] "I am now in grave distress; will not the Bhagavat of great compassion take pity on me?" The Buddha immediately knew this, and recited a verse of the Buddha's words, saying:
15.28
"The Buddha is the most supremely honoured in the world; / in truth, none can surpass the Buddha. / The Buddha is the most supremely honoured among gods and humans; / in truth, he is the King of all phenomena, the unsurpassable field [of merit]. / The Dharma is the most supremely honoured in the world; / in truth, none can surpass the Dharma. / The Dharma is the most supremely honoured among gods and humans; / in truth, it cuts off all fetters, the field of eternal cessation. / The Saṅgha is the most supremely honoured in the world; / in truth, none can surpass the Saṅgha. / The Saṅgha is the most supremely honoured among gods and humans; / in truth, it is the foremost of sweet blessings, the unsurpassable field [of merit]."
15.29
By virtue of this true meaning, Ānanda was liberated in the caṇḍāla's house. Just as the recitation of the verse concluded, the implements of the spell set up within the caṇḍāla's house—the knives and arrows—broke and snapped, the jars and urns shattered, the lamps were extinguished, the skulls burst and scattered, and a black wind arose so that they could not see one another; the caṇḍāla's spellcraft ceased to work. The mother then told her daughter, "This must be the work of the divine power of the śramaṇa Gautama; the various objects are shattered and scattered, and the spellcraft no longer works." Ānanda thought, "This is the gracious power of the Bhagavat." Ānanda was liberated, just as a great king of elephants, in the prime of life at sixty, in a state of violent, ferocious rut, with a huge body and long tusks, is freed from iron shackles and flees from the city to a quiet wilderness; so too was Ānanda. The Bhagavat recited the Buddha's words, and Ānanda was liberated from the caṇḍāla's house and returned toward the Jeta Grove. At that time, this maiden pursued Ānanda to the gate of the Jeta Grove, crying out, "Ānanda is my husband! Ānanda is my husband!" following behind Ānanda without leaving him for an instant. Ānanda reported everything to the Buddha. The Buddha said, "Among all phenomena, I have never seen an illusion or delusion like this, in which a woman binds her mind with lust." At dawn, Ānanda put on his robes, took his bowl, and entered the city of Śrāvastī to beg for food. This woman also pursued him from behind, saying to all the elders, "Ānanda is my husband! Ānanda is my husband!" Ānanda returned to the Buddha's presence and again stepped forward to tell the Buddha. The Buddha said, "Go and speak with her as if facing a sister. Why? This woman is destined to become a nun." The woman said to the Buddha, "I only wish that the Bhagavat would return my husband to me." The Buddha said, "If you want Ānanda, become a nun in my Dharma, and I will give him to you." The woman was overjoyed. The woman returned to bid farewell; her parents rejoiced, for having previously planted good roots, each was destined to attain the Path. The parents and daughter went together to the Buddha. The Bhagavat expounded the Dharma extensively for them, revealing the meaning of the various teachings through countless skillful means: the meaning of gentleness, of giving, and of morality; the meaning of the impurity of lust; the meaning of how lust increases the roots of all fetters; the meaning of renunciation and the factors of the Path; and he also spoke of the Four Noble Truths. At that time, this woman understood the Four Noble Truths right where she sat. Her parents attained the fruit of anāgāmin, and the maiden attained the fruit of srotāpanna, just as pure white cotton cloth easily takes dye. Then the parents took refuge in the Buddha, the Dharma, and the Saṅgha, and were permitted to become upāsakas before the Buddha. Regretting her foolish transgression, she begged to become a nun, so that she might rely on the Bhagavat to practice the holy life. The Buddha told Ānanda, "Take two nuns and this woman to Prajāpatī Gautamī, and let her take this woman into the Path and bestow the full ordination upon her." Mahāprajāpatī asked Ānanda, "How is this, Ānanda? Has the Bhagavat permitted a caṇḍāla woman to enter the Path?" Ānanda replied to Gautamī, "Yes." Thereupon she shaved her head, received the precepts, and attained arhatship. (Extracted from the third fascicle of the Precept-Causation Sūtra, and also from the Sūtra of the Mātaṅga Maiden.)
15.30
12. Ānanda Begs Cow's Milk and the Buddha Predicts Their Future
15.31
When the Buddha was in the state of Śrāvastī, he was suffering from an attack of wind disease. He summoned Ānanda to go to a brāhmaṇa's house to beg for cow's milk. Ānanda sought it as instructed. The brāhmaṇa said, "The cow is over there; go and milk it yourself." Ānanda went to where the cow was. The cow was usually prone to butting and trampling people, so that no one could approach her. Ānanda thought to himself, "The rules of the teacher whom I serve do not permit me to milk cows myself." Śakra, king of the Trāyastriṃśa heaven, immediately descended, transformed himself into a brāhmaṇa in proper attire, and stood beside the cow. Ānanda asked him to milk the cow. The brāhmaṇa agreed, stroked the cow's udder with his right hand, and said, "The Buddha has a slight wind disease. Give me your milk so that the Buddha may drink it. If the Buddha recovers, your merit will be immeasurable." The cow said, "How delightful it feels when this hand strokes my udder! Take two parts of my milk, and leave two parts behind for my calf. My calf has not eaten or drunk since morning." The calf, beside its mother, heard the name of the Buddha mentioned and said, "Take all of my portion and give it to the Buddha! The Buddha is the Great Teacher of humans above and beneath heaven, and it is exceedingly rare to encounter him. I will eat grass and drink water on my own. When I was a human, because I associated with bad companions and did not believe in the Buddha's scriptures, I was made to be a cow and horse for sixteen kalpas; only now have I been able to hear the name of the Buddha. Take all the milk I would drink and give it to the Buddha! Fill the vessel and go. May I attain wisdom and achieve the Buddha Path in future lives." Ānanda took the milk and returned. The Buddha asked him, "What did the cow and her calf say?" Ānanda answered according to the facts. The Buddha said, "Later, at the time of Maitreya Buddha, the mother cow will become a śramaṇa and attain the fruit of an arhat. After the calf dies, it will be reborn as a human; it will hang silk banners, scatter flowers, and burn incense for me, upholding the scriptures and precepts for twenty kalpas, after which it will become an arhat and the Buddha will deliver myriad people throughout the world." (Extracted from the Calf Sūtra.)
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- 經律異相 — Classical Chinese