經律異相 16
English (machine translation) 16
- Language
- English
16.1
Compiled by the Liang dynasty śramaṇas Sengmin, Baochang, and others
16.2
Madhyāntika: A dragon raised a violent wind, but the hem of his robe did not move; he transformed a mountain of fire into heavenly flowers, 1
Śāṇakavāsin: Transformed thunder, lightning, and weapons into utpala flowers, 2
Upagupta: Left home and subdued Māra, 3
Upagupta: Did not convert those who committed grave offences, causing his retinue to eliminate arrogance, 4
Upagupta: Entrusted the Dharma treasury and entered nirvāṇa, 5
Upagupta: Converted tiger cubs, who abandoned their bodies and attained the Path, 6
Luo-xun-yu: Unable to obtain food while begging, contemplated the untying of fetters, ate earth, and entered nirvāṇa, 7
Luo-xun-yu: Unable to obtain food while begging, the Buddha permitted the division of the Vinaya into five sections, 8
Kumāra-Kāśyapa: Born from a nun, attained the Path at eight years of age, 9
Madhyāntika: Subdued an evil dragon, 10
Mahinda: Converted King Devānaṃpiya Tissa, 11
Puṇṇaka: Formerly of low birth, skillfully understood appropriate means, met the Buddha and attained the Path, 12
Mahākātyāyana: When the weather was hot, manifested cool breezes and fine rain, 13
Arhat Yuanzu: Converted a hungry ghost, who spoke of his past evil speech, 14
Sha-he: Subdued an evil dragon, 15
16.3
Madhyāntika: A dragon raised a violent wind, but the hem of his robe did not move; he transformed a mountain of fire into heavenly flowers, 1
16.4
The Arhat Madhyāntika received the entrustment of the Dharma treasury from Ānanda and was ordered to go to the kingdom of Kaśmīra to first subdue the dragon there. He immediately entered samādhi, causing that realm to shake in six ways. The dragon, feeling insecure, came to Madhyāntika's dwelling. Madhyāntika entered the samādhi of loving-kindness. The dragon king raised a wind to blow upon him, but the hem of his kāṣāya did not move. He again raised thunder, lightning, and weapons, and held up a great mountain wishing to crush him, but through divine power it immediately transformed into heavenly flowers. Then a verse was heard in the air, saying:
16.5
“When the Snow Mountains encounter the fierce sun,
They melt away without remainder.
As one enters the samādhi of loving-kindness,
Blazing peaks turn into heavenly flowers.” (Extracted from Fascicle Seven of the Aśokarājasūtra)
16.6
Śāṇakavāsin: Transformed thunder, lightning, and weapons into utpala flowers, 2
16.7
After Śāṇakavāsin received the entrustment from Ānanda, he went to the kingdom of Mathurā. Along the way there was a monastery named Piṇḍavana (translated as “Grove”).
16.8
Śāṇakavāsin stayed at the monastery for one night. In the monastery were two elderly monks discussing and reciting a verse:
16.9
“Absence of transgression is the foremost precept;
Discernment of dharmas is the foremost learning.”
16.10
These monks spoke to Śāṇakavāsin, and Śāṇakavāsin addressed them, saying, “The meaning you have spoken is not what I speak of. Elders, in a past age in Vārāṇasī there was a merchant chief who, with five hundred merchants, wished to enter the great sea. Seeing a pratyekabuddha who was ill, the merchant chief personally provided medical treatment, and the illness gradually improved. The merchant chief took a śāṇa robe, washed and softened it, and offered it to the pratyekabuddha. The pratyekabuddha received the robe, displayed eighteen transformations, and immediately entered nirvāṇa. The merchant chief of that time was myself. For this reason, I have now encountered the supreme Master, who caused me to attain the Path.” Śāṇakavāsin gradually traveled on to Mount Urumuṇḍa in the kingdom of Mathurā. There were two dragon king brothers and five hundred small dragons. Śāṇakavāsin reflected, “If I do not subdue them, I cannot teach and transform them.” He immediately shook the mountain with his divine power. The two dragon kings grew angry, raising violent wind and rain, and sending forth fire. Śāṇakavāsin entered the samādhi of loving-kindness, so the wind, rain, and fire could not approach his body, and all transformed into flowers—the so-called utpala flowers and the like—all falling to the ground. They again raised thunder, lightning, and various weapons, which through divine power also transformed into heavenly flowers. Thereupon, a verse was spoken in the air:
16.11
Violent winds and torrential rain
Cannot cause harm;
Thunder, lightning, and weapons
Transform into heavenly flowers.
Just as when the Snow Mountains
Are illuminated by the sun's light,
They all melt away
Without any remainder,
When entering the samādhi of loving-kindness,
Fire cannot burn,
And weapons and poisonous harm
Do not come near the body.
16.12
Thereupon, the two dragon kings went to Śāṇakavāsin's dwelling and said, “What does the Sage wish to do?” He answered, “I wish to build a monastery here; you should grant me permission.” The dragons replied, “It cannot be done.” The Elder said, “The Bhagavat already spoke of this: ‘Within one hundred years after my nirvāṇa, at the supreme place on Mount Mahāsāra, a monastery shall be built named Naṭabhaṭa.’” The dragon kings said again, “Did the Bhagavat truly say this?” The Elder replied, “Indeed.” The dragon kings said, “If the Bhagavat spoke of it, I shall comply as you wish.” (Extracted from Fascicle Seven of the Aśokarājasūtra)
16.13
Upagupta: Left home and subdued Māra, 3
16.14
Śāṇavāsa built a monastery on Mount Mahādadhimanta. There was an incense-selling merchant leader named Gupta. Śāṇavāsa used the power of skillful means to instruct and convert the incense-selling merchant leader, causing him to be vigorous. Once, Śāṇavāsa entered his house alone. Gupta asked, "Holy one, why are you alone without disciples? I delight in remaining at home enjoying the five desires and cannot leave the household life. If I have a son, he shall follow the elder." In due course, Gupta had a son, named Apagupta (rendered in Liang as "Not Truly Protected"). When he grew up, Śāṇavāsa went to Gupta and said, "You previously made a vow: 'If I have a son, I shall give him to the elder.' Now that a son is born, you should permit him to follow me and leave the household life." Gupta said, "I now have only one son. If a second son is born, I will give him to the elder." In due course a second son was born, named Dhanagupta (translated as "Treasure-Protected"). He again asked for him, but Gupta still would not give him. He also asked for the third son, Upagupta. Gupta replied, "I shall make an oath: Let Upagupta trade. If he makes a profit or suffers a loss, he may not leave the household life; only if he neither profits nor loses will I permit him to leave the household life." At that time the demon king Māra caused all the people of the country of Mathurā to buy his goods so that he would make a profit. Meanwhile, Upagupta was selling incense. The elder Śāṇavāsa said to him, "Regarding the mental states of your mind, what is good and what is evil?" He replied, "I do not know." The elder said further, "If the mental states of your mind are associated with greed, anger, or ignorance, they are called evil. If they are associated with non-greed, non-anger, or non-ignorance, they are called good." Then the elder made balls of black earth and white earth respectively, and told him, "If a black thought arises in you, take a black ball; if a white thought arises, take a white ball." Upagupta acted according to his words. Good did not arise in his mind, so that he obtained only one white ball. Gradually progressing in this way, he took two parts black balls and one part white balls. Reflecting further, he took half black balls and half white balls. Mindfully maintaining goodness in succession, evil did not arise, and he took only white balls. At that time, in the country of Mathurā, there was a courtesan named Vāsavadattā (rendered in Liang as "Given by the Lord of the Devas"). She had a maidservant who went to Upagupta's place to buy incense and obtained a great deal. Her mistress asked, "Where did you get so much incense? Did you not steal it?" The maidservant said, "There is a merchant named Upagupta, possessing fine appearance and subtle speech, who sells goods fairly according to the law." When her mistress heard this, lustful desire arose in her. She sent her maidservant back to Upagupta's place, saying: "Go tell him: 'I wish to make merry with you.'" Upagupta replied, "It is not yet the time for us to meet." When this went on repeatedly, he still did not agree. At that time, she invited the son of an elder to come to her place. A merchant leader came from northern India with five hundred horses and various goods to the country of Mathurā. Having arrived, he asked the people of Mathurā, "Where in this country is the foremost beautiful woman?" The people replied, "There is a woman, foremost in beauty, named Vāsavadattā." The merchant leader said, "I now wish to take five hundred silver coins and various goods to go to her place." Then the courtesan, coveting his goods, killed the elder's son, placed his corpse in an impure place, and made merry with the [newcomer's] son. Friends and good acquaintances of the elder's son found his corpse in the impure place and went to report it to the king. The king said to them, "You may take that Vāsavadattā, sever her hands and feet as well as her ears and nose, and scatter them in the open wild." They acted according to the king's instruction. At that time Upagupta reflected: "Previously I took no pleasure in seeing her to share in the five desires. Now I wish to see her, to observe her hands and feet and her ears and nose." He then went to observe her and spoke verses for her. When Vāsavadattā heard his words, she became deeply afraid of birth and death; hearing of the Buddha's virtues, she changed her mind and took delight in nirvāṇa. She then spoke verses in reply to Upagupta. Upagupta preached the Four Truths for her; further observing her body, he developed revulsion toward the desire realm and attained the fruit of anāgāmin. Vāsavadattā attained the fruit of srotāpanna. Not long after Upagupta departed, Vāsavadattā passed away and was reborn in the heavens. Then the elder Śāṇavāsa went to Gupta and said, "You should permit Upagupta to follow me and leave the household life." Gupta replied, "I previously made an oath that he should trade; only if he neither profits nor loses will I permit him to leave the household life." Śāṇavāsa used his spiritual powers to cause his trade to neither profit nor lose. Then Upagupta reflected to himself, weighing and calculating, and found that he neither profited nor lost. Śāṇavāsa went again to Gupta and told him, "This son of yours has been prophesied by the Buddha: 'One hundred years after my entering nirvāṇa, he will perform the Buddha's deeds.' You should permit him to follow me and leave the household life." Gupta then permitted it. Śāṇavāsa took Upagupta to the Naṭabaṭa monastery, had him leave the household life, and administered the complete precepts. At the fourth karmavācanā, all his fetters were eradicated and he attained the fruit of arhat. At that time Śāṇavāsa said to Upagupta, "Good man, as the Buddha prophesied: 'One hundred years after my entering nirvāṇa, there will be a monk named Upagupta who will perform the Buddha's deeds and later become a buddha named "Without Marks".'" Thus he preached the Dharma. At that time the demon king Māra rained genuine pearls down into the assembly to confuse the minds of the people. Because the assembly was confused, not a single person was able to see the Truth. He reflected to himself and knew that it was the demon king. On the second day, twice as many people came. The demon king rained gold, again confusing the minds of the assembly. On the third day, twice as many people came again. Māra rained pearls and gold and produced heavenly music. The assembly, not yet having freed themselves from desire, saw forms and heard sounds; their minds were agitated, and they no longer listened to the Dharma. Then the demon king placed a flower garland around Upagupta's head. When Upagupta considered who had done this, he knew it was Māra. Upagupta then had this thought: "Why did the Bhagavat not convert him?" He reflected to himself: "It is I who should convert him. The Buddha prophesied of me that I would be the Buddha Without Marks, converting the people." Upagupta took three corpses: the first a dead serpent, the second a dead dog, and the third a dead human. Using his spiritual powers, he transformed the three corpses into a flower garland, went to the demon king, and bound it to his neck. Then the demon king went to Maheśvara, Śakra, the thirty-three devas, and the Four Heavenly Kings to have the corpses removed, but they could not remove them. He went further to the Great Brahmā Heaven. Great Brahmā said, "Good man, this was wrought by the spiritual powers of a disciple of the Ten Powers. None can remove it, just as the banks of the great ocean cannot be broken by water." The demon king said, "How do you instruct me? In whom should I take refuge now?" Great Brahmā said, "Go quickly now and take refuge in Upagupta. Just as a person falls to the ground, so from that very ground they must rise." At that time the demon king finally understood that the spiritual powers of the Buddha's disciple were great. He then spoke verses praising the Buddha and reproaching himself. The demon king of the desire realm then cast aside his pride and confessed his past transgressions. (Taken from the eighth fascicle of the Sūtra of King Aśoka.)
16.15
3. Upagupta Does Not Convert a Grave Offender, and Causes His Retinue to Extinguish Arrogance
16.16
In the country of southern India, there was a man who committed adultery with another's wife and constantly went to her house. His mother forbade it, so he murdered his mother. He went to another country, but being unable to secure the five desires, he was filled with profound sorrow and distress. He then left the household life within the Buddha's Dharma, thoroughly mastered the Tripiṭaka, and achieved great learning. Surrounded by his disciples, he went together with them to the Naṭabaṭa monastery in the country of Mathurā, to Upagupta's place. Upagupta saw that he had murdered his mother and could not attain the fruits of the Path, so he did not offer him any greetings. At that time the monk felt ashamed and went further away. Upagupta's disciples who had not yet attained the Path thought to themselves, "Our preceptor has little wisdom. When he sees elderly monks whose minds are dull, he preaches the Dharma to them; yet now, when this monk is intelligent and wise, well versed in the Tripiṭaka, and accompanied by a retinue, he does not preach the Dharma to him." At that time Upagupta saw that his disciples harbored anger toward him, and he also saw their capacities: "They should be converted and subdued by my preceptor Śāṇavāsa." Meanwhile, Śāṇavāsa was dwelling in the country of Kaśmīra, and he observed what Buddha deeds Upagupta was performing: "His disciples have conceived anger and blame in their minds; I also observe that they should be converted by me." He immediately used his spiritual powers to enter this monastery. His beard and hair were long, and his robes coarse and ragged. Five hundred disciples all said, "Where did this ignorant old man come from, sitting in Upagupta's sleeping place?" The disciples pulled him with their hands to drag him out, but could not move him, as if he were Mount Sumeru. They wished to scold him, but no voice came forth. Eventually they reported it to Upagupta, who replied, "Except for my preceptor, there is no one who can sit upon my seat." Upagupta returned to the monastery, served and made offerings to his preceptor with the utmost reverence, and took a small stool to sit beside his master. The disciples thought, "Even if this monk is our preceptor's master, his wisdom is still inferior to our preceptor's." Seeing their thoughts, Śāṇavāsa raised his right arm, and milk flowed from his hand. He said to Upagupta, "What samādhi is this?" He replied, "I do not yet know it; I wish to hear its name." The preceptor said, "It is called the Dragon's Stretch samādhi." In succession he entered various other samādhis; to all of them Upagupta said, "I do not know them." He also said, "When I enter nirvāṇa, the teaching of these samādhis will all be lost." When Upagupta's disciples heard these words, they thought, "This monk's wisdom surpasses our preceptor's!" and they immediately extinguished their arrogance. Śāṇavāsa taught and preached the Dharma to them, and those disciples all attained the fruit of arhat. (Taken from the ninth fascicle of the Sūtra of King Aśoka.)
16.17
5. Upagupta Entrusts the Dharma Treasury and Enters Nirvāṇa
16.18
When Upagupta was about to enter nirvāṇa, he entrusted the Dharma treasury to his last converted disciple, Dhītika, saying, "Good man, the Bhagavat entrusted the Dharma treasury to Mahākāśyapa; Kāśyapa entrusted it to Ānanda; Ānanda entrusted it to Madhyāntika; Madhyāntika entrusted it to my preceptor Śāṇavāsa; and Śāṇavāsa entrusted it to me. Now that I am to enter nirvāṇa, I entrust it to you." He proclaimed this throughout Jambudvīpa, and one hundred thousand arhats gathered at once, along with countless ordinary monks. He then displayed spiritual powers, exhibiting the eighteen transformations in full. His task complete, he entered nirvāṇa. For all the disciples he had converted who had attained the four fruits of the Path, counting tallies had been taken and placed in a stone chamber. His body was cremated using those tallies, and a stūpa was subsequently erected. At that time another thousand arhats entered nirvāṇa alongside him. Dhītika guarded and maintained the Dharma treasury. There were twenty-eight people who had fully obtained the four fruits from Upagupta. (Taken from the tenth fascicle of the Sūtra of King Aśoka.)
16.19
6. Upagupta Converts the Tiger Cubs, Who Cast Off Their Bodies and Attain the Path
16.20
At that time there was an arhat named Upagupta who lived in the kingdom of Mathurā, at the Naṭabhaṭa Monastery on Mount Mahādadhi. Not far from the monastery, a tigress gave birth to cubs; unable to forage for food, she starved to death. By the power of compassion, Upagupta gave food to the tiger cubs. He had five hundred disciples, none of whom had yet attained the Way, who said, "Why do you give food to these baleful sentient beings?" He replied, "For the sake of the cause of their liberation." At that time, the tiger cubs' lifespans were short, and they were approaching death. Upagupta said to the cubs, "All conditioned things are impermanent; all phenomena are without self; nirvāṇa is quiescent. You should give rise to faith toward me, and give rise to revulsion and detachment toward the animal realm." At that time, the tiger cubs gave rise to faith and reverence toward Upagupta, and thereupon their lives ended. They were reborn among humans in the kingdom of Mathurā. When they reached seven years of age, Upagupta instructed and transformed them, causing them to go forth from the household life. Within seven years they attained the fruit of arhatship. By their supernormal powers they gathered various flowers, making offerings to Upagupta and circling around him. The five hundred disciples who had not yet attained the Way said, "These fellow students are all still young in years; how have they already attained supernormal powers and virtues?" Upagupta replied, "They were all the tiger cubs of before." Upagupta preached the Dharma, and the five hundred disciples felt deep shame; cutting off their afflictions, they attained the fruit of arhatship (from the tenth [sic, ninth] fascicle of the Sūtra of King Aśoka).
16.21
7. Luoxunyu, Unable to Obtain Food on Almsround, Contemplates and Unties the Fetters, Eats Soil, and Enters Nirvāṇa
16.22
The Buddha was on Kukkuṭapāda Mountain. At that time, a brāhmaṇa had a son born to him and had a physiognomist examine him. The master said, "This child has no auspicious marks; he should be named Abao." When his parents heard this, although they raised him without auspicious marks, they never showed him affection or pity. When he reached the age of twelve and was able to support himself, his parents finally drove him away, telling him never to return. The boy dared not stay, so he went begging for food and eventually reached the Jetavana. The Buddha, with great compassion, took pity on his toil and suffering, and immediately had Ānanda call him and ask whether he could go forth. The boy rejoiced and wished to become a śramaṇa. The Buddha stroked his head with his hand, whereupon his hair fell out and kāṣāya robes appeared on his body. The Buddha gave him the name Luoxunyu. At that time, whenever the five groups of monks went out on almsround, the group in which Luoxunyu was present would return with empty bowls. The Buddha instructed the monks to divide [their food] and give it to him, and this happened not just once. Maudgalyāyana thought, "This monk does not obtain food himself; why do the other people also return completely empty-handed? If I go with him, surely something will be obtained." The Buddha, knowing his thought, went together with Śāriputra, while making Maudgalyāyana go together with Luoxunyu, each dividing into a group. The Buddha told Maudgalyāyana, "You must not go where I am." Maudgalyāyana then went together with Luoxunyu. Wherever they were about to go, they immediately saw the Buddha and Śāriputra already at the gate. In this manner, having passed through a hundred billion lands, they still obtained no food. Maudgalyāyana thought, "Today I am certainly not going to obtain food." At that time, Luoxunyu was extremely famished and halted by the bank of the Ganges. Maudgalyāyana then returned to the Buddha's location. At that time, there was still leftover food in the Buddha's bowl, which he gave to Maudgalyāyana. [Maudgalyāyana] thought, "I am now extremely hungry; even if I swallowed Sumeru I would still not feel full. How could this small amount of rice be enough to eat?" The Buddha told Maudgalyāyana, "Just eat this rice and do not worry about it being insufficient." Maudgalyāyana then ate; when he was full, the bowl was still not empty. Then Śāriputra thought, "Luoxunyu has still not received food today and must be suffering greatly from hunger." He said to the Buddha, "I pray to beg for the remaining rice to give to Luoxunyu." The Buddha then told him, "I do not begrudge the rice, but it is due to Luoxunyu's past karma and retribution that he should not obtain it. If you think otherwise, you may give it to him." Śāriputra then took the rice to give to him. As soon as Luoxunyu reached out to receive the rice, the bowl sank into the ground a hundred fathoms deep. By the power of the Way, Śāriputra traced the bowl with his hand, retrieved it, and gave it back to Luoxunyu. Just as he was about to eat it, the bowl accidentally flipped upside down, and the food was all scattered into the water. Luoxunyu returned, sat, settled his mind, and thought to himself, "Whenever I go with the monks, I invariably obtain nothing and return with an empty bowl. Now Śāriputra gave me the Buddha's leftover rice, and it immediately overturned again. This is all the retribution of my sins that I ought to receive." He then contemplated within himself; his fetters were untied, defilements were eliminated, and he attained the way of an arhat. He then ate soil and entered parinirvāṇa. If you wish to know who Luoxunyu was: in the time of Vipaśyin Buddha, he was a common person who was constantly stingy and unwilling to practice giving. At that time, when he was about to eat, he would take off his clothes and spread them on the ground for fear that grains of rice might fall. A śramaṇa passed by begging for alms from him. Luoxunyu saw him and said to him, "What should I give you?" He then scooped up soil with his hands and gave it to the śramaṇa. The śramaṇa made a vow and said, "This is merely due to your ignorance. May you quickly attain deliverance." From that distant time onwards, transmigrating through birth and death down to the present, wherever he went he invariably received no food. Now having attained the Way, he ate soil and entered nirvāṇa. The śramaṇa to whom Luoxunyu gave soil at that time was Śāriputra. The retribution of sin and merit is such that, although he attained the Way now, he still suffered past calamity. Worldly people are foolish and say that committing evil brings no sin; Luoxunyu is proof of this (from the Sūtra of Luoxunyu).
16.23
8. Because of Luoxunyu's Difficulty in Obtaining Food on Almsround, the Buddha Divided the Vinaya into Five Schools
16.24
During the Buddha's time, the garments of the saṃgha were only made of genuine discarded burial rags and coarse worn silks. Later arose the monk Luoxunyu, who, whenever he went on almsround, invariably returned hungry and empty-handed. The Buddha, knowing his past deeds, had the saṃgha divide the Vinaya into five schools and the colors of their robes into five kinds, directing him to accompany a different school on each day. Thereupon rituals and standards were instituted, each naming its robe color according to its strengths: The Sarvāstivāda school, broadly versed and keenly intelligent, guides through Dharma transformation; they should wear black kāṣāya robes. The Kāśyapīya school, diligent and resolute, embraces and protects sentient beings; they should wear magnolia-bark-colored kāṣāya robes. The Mahīśāsaka school, whose meditative contemplation penetrates the subtle and fathoms the profound and obscure; they should wear blue-green kāṣāya robes. The Mahāsāṃghika school, diligently studying the various scriptures and expounding their principles; they should wear yellow kāṣāya robes. From that time onwards, [Luoxunyu] obtained great amounts of food. Why was this? It was brought about by Luoxunyu's lack of virtue in previous lives. Ānanda asked the Buddha, "If Luoxunyu lacked virtue in previous lives, how was he able to become a śramaṇa?" The Buddha said, "In a past life, this Luoxunyu was the son of an elder. By nature he was jealous. Seeing a śramaṇa come on almsround, he would shut the door in his face and say, 'The master is not at home.' When the śramaṇa went to another house, he would pull shut that other house's door as well, also saying, 'The master is not at home.' Therefore, now he cannot obtain alms on almsround. But once, seeing another person giving food and drink and rejoicing at an assembly, he then thought, 'I too wish to become a śramaṇa.' Therefore he suffered such distress now" (from the second fascicle of the Sūtra on the Samādhi of the Bequeathed Teaching).
16.25
9. Kumāra-Kāśyapa Was Born from a Nun and Attained the Way at Eight Years Old
16.26
The Buddha resided in Śrāvastī. At that time, in this city there were two sisters who went forth to practice the Way while pregnant before giving birth. The nuns, seeing the appearance of her abdomen, drove her out. Because of this cause, [they] went and reported it to the Bhagavat. The Bhagavat replied, "Being pregnant while a householder can be without guilt." Later, this nun gave birth to a boy named Kumāra-Kāśyapa. At the age of eight, he went forth to practice the Way and became an arhat. Together with a group of sixteen monks, each holding a water pitcher, they went to the bank of the Aciravatī River. They washed, entered the water, floated and played on their backs and bellies, crossed the river, splashed the water, and bathed. At that time, King Prasenajit was in a multi-storied pavilion looking out in all directions. The king did not yet have faith in the Buddha's Dharma, and having seen this matter, his lack of faith doubled. He then said to Queen Mallikā, "The great beings of the field of merit whom your family serves, in whom you believe deeply without doubt—why do you not look at them?" She answered the king, "Perhaps they are young and have gone forth newly having received the full precepts, not yet knowing the vinaya rules; or perhaps the Bhagavat has not yet instituted this rule, which is why it is so." Kumāra-Kāśyapa, hearing the sound of the king's words with his divine ear, said to his companions, "The king's lack of faith has doubled, and Queen Mallikā's mind is displeased. Now we should make them give rise to joyful faith." They all said, "Excellent." Each took their water pitcher, filled it with water, placed it in front of them, sat cross-legged in orderly ranks, soared through the void, and passed through the air above the king's palace. Queen Mallikā was sitting in the open; seeing the shadows of those seated, she looked up and saw them in orderly ranks, sitting cross-legged with water pitchers before them, riding through the void like king geese. Seeing this, she was overjoyed. She said to the king, "Look at the supernormal virtue of our family's field of merit, which is like this!" Seeing this, the king was overjoyed and spoke thus: "Excellent, excellent! I have obtained good benefit. I pray that the Buddha, the Bhagavat, and the saṃgha of monks will remain in this country for the rest of their lives to be an excellent field of merit." When the Buddha heard of this matter, he immediately instituted a precept so that they would not do so again (from the nineteenth fascicle of the Mahāsāṃghika Vinaya; also the same in the Daśabhāṇavāra Vinaya).
16.27
10. Madhyāntika Subdues the Evil Dragon
16.28
In the kingdom of Kaśmīra, when the rice had just begun to form ears, the dragon king Aravāla poured down a great deluge of rain, drowning and destroying the rice crops. At that time, the Venerable Bhikṣu Madhyāntika and four others flew through the air from the kingdom of Pāṭaliputra to the edge of the snowy mountains, into Aravāla's pool. There, upon the water, they walked, stood, sat, and lay down. The dragon king's retinue went in and reported to the dragon king. Enraged, the dragon king displayed various supernormal powers: violent wind, torrential rain, thunder and lightning, mountain crags collapsing, trees snapping, his body emitting smoke and fire, and raining down large gravel and stones, intending to terrify the Venerable Madhyāntika. He also summoned an army, yet still could not subdue him. Madhyāntika said, "Even if you made all the devas and all worldly people come to terrify me, not a single hair of mine would stir. If you were to take Sumeru and various small mountains and fling them upon me, I would still not move." He then gradually instructed and showed him with the flavor of the Dharma, causing him to submit joyfully. Hearing the Dharma, the dragon king immediately received the refuges and precepts, becoming a disciple together with his retinue. The snowy mountain ghosts, yakṣas, gandharvas, and kumbhāṇḍa ghosts, hearing this, all believed and submitted, also becoming disciples; all perceived the traces of the Way. Madhyāntika told the dragons and ghosts, "From now on, do not give rise to anger, harm the people, or destroy the rice crops. You should give rise to compassion so that they may attain peace and happiness." They all bowed their heads and received his instruction and precepts. They offered a precious couch for Madhyāntika to sit upon; the dragon king stood in attendance, fanning him with a fan. The people of the kingdom of Gandhāra in Kaśmīra, seeing this, gave rise to great reverence; they all came to hear the Dharma, and many attained the fruits of the Way (from the second fascicle of the Samantapāsādikā).
16.29
11. Mahinda Converts King Devānaṃpiya Tissa
16.30
In the time of King Aśoka, more than two hundred years had passed since the Buddha's parinirvāṇa. At that time, the monk Mahinda went to the island of Siṃhala. The king was about to go hunting. A tree deity wished to let the king see Mahinda, so the tree deity transformed into a deer, appeared grazing not far from the king, and then walked slowly away. Seeing the transformed deer, the king drew his bow, fitted an arrow, and pulled the bow intending to shoot. The king thought again, 'I must aim carefully to shoot this deer.' The deer then turned toward the Javadāhara road and ran. The king pursued it from behind. When he reached Javadāhara, not far from Mahinda, it vanished. Seeing the king draw near, Mahinda thought, 'Now by my supernatural power I shall cause the king to see only me and not see any of the other people.' The Venerable Mahinda then called the king by name: 'Tissa, come!' Hearing himself called, the king thought, 'Who in this land dares call me by my name? What sort of person is this, wearing red garments stitched from cut-off cloth, calling me by name?' Feeling suspicious, he wondered, 'What is this? Is it a man, or is it a spirit?' Mahinda answered, 'I am a śramaṇa, a disciple of the Dharma, a son of the Śākya clan. Out of compassion for you, O king, I have come all this way from Jambudvīpa.' At that time King Devānaṃpiyatissa already had correspondence with King Aśoka; from afar they were friends, presenting precious gifts to one another in mutual recompense. The Dharma master then said, 'I have the Three Jewels to offer to the king, which cannot be matched by anything worldly in your realm, O Devānaṃpiya.' He then taught the king the Dharma of the Three Refuges. The king received the Three Refuges and became an upāsaka. He also declared to King Devānaṃpiyatissa the Dharma of the Śākyas. In the hunting grounds, the king then recalled: 'In King Aśoka's letters there was mention of the sons of the Śākya clan.' He immediately cast down his bow and arrows and inquired after him thoroughly. The Dharma master taught him the sūtras and gave him the Three Refuges. Then he sent Mahinda to summon the novice Sumana, saying, 'Now the Dharma should be taught. You should proclaim the turning of the wheel of Dharma.' Sumana said, 'Now when I proclaim it, how far should the sound carry?' He answered, 'Let the sound fill the land of Siṃhala.' Sumana then entered the fourth dhyāna, and arising from samādhi, proclaimed the turning of the wheel of Dharma. All the people of the land of Siṃhala heard it. All the deities and devas in space assembled. When the three proclamations were completed, Mahinda taught the Dharma for them. Countless devas and humans all attained the path (From the second fascicle of the Samantapāsādikā Vibhāṣā).
16.31
12. Puṇṇa, Formerly of Lowly Status, Was Skilled in Adapting to Circumstances, Met the Buddha, and Attained the Path
16.32
There was a country called Nālī near the shore of the southern sea. Its people gathered pearls and sandalwood as their regular trade. In the country was a household with two brothers. When their parents died, they wished to divide the estate. The family had a slave named Puṇṇa, who was young, intelligent, and skilled in commerce. He went to sea to make a living and knew all matters. The household wealth was divided into one share, and the slave Puṇṇa was made into the other share. The brothers drew lots, and the younger brother got Puṇṇa. Taking his wife and children, he left the house empty-handed. The times were plagued by famine; though he had gained Puṇṇa, he feared they could not survive, and was filled with sorrow. The slave Puṇṇa said to his master, 'Please do not sorrow. I, Puṇṇa, will devise a plan. Within a matter of days and months, I will cause you to surpass your elder brother.' The master said, 'If you can truly do so, I will release you as a free person.' The master's wife had some personal pearls and goods, which she gave to Puṇṇa as capital. At that time the sea tide came in, and the people of the city went to the water's edge to gather firewood. Puṇṇa took the pearls and goods outside the city. He saw a beggar carrying firewood, and among the firewood was gośīrṣa-candana sandalwood, which could cure severe illnesses. One ounce was worth a thousand ounces of gold. In those times it was rare and could not regularly be obtained. Puṇṇa recognized it, bought it with two gold coins, and brought it home. He broke it into several dozen pieces. At that time an elder fell severely ill and needed two ounces of this gośīrṣa-candana to compound his medicine, but sought it without success. Puṇṇa brought it to him and immediately received two thousand ounces of gold. In this way he sold it all, and the profit gained was incalculable, ten times richer than the elder brother. The master was deeply grateful. Not violating his word and vow, he released Puṇṇa as a free man, allowing him to do as he pleased. Puṇṇa bid farewell to go and study the Path. He arrived in the land of Śrāvastī and made obeisance to the Buddha. Kneeling long, he addressed the Buddha: 'My origin is lowly and base, but my mind delights in the virtues of the Path. I only pray the Bhagavat bestow compassion to deliver me.' The Buddha said, 'Welcome.' Puṇṇa's hair fell away at once, the Dharma robes adhered to his body, and he immediately became a śramaṇa. The Buddha taught the Dharma for him, and he soon attained the path of an arhat. Sitting in reflection, he thought: 'That I have now attained the six supernatural knowledges and freedom over life and death is entirely due to the kindness of my former master. I should now go to deliver him, and also convert the people of that land.' At that time the Venerable Puṇṇa traveled to his native land and arrived at his master's house. His master rejoiced, invited him to sit, and set out food. When the meal was finished and he had washed his hands, Puṇṇa flew up into space, divided his body into separate parts, and emitted water and fire from his body. His bright light shone through, and descending from above, he told the master: 'These supernatural virtues are all the merit of you releasing me. This is what I learned upon reaching the Buddha.' The master replied, 'The spiritual transformations are subtle and marvelous! I wish to see the Bhagavat and receive his instructions.' Puṇṇa replied, 'Only set out offerings of food with a sincere mind. The Buddha, possessing the three clearances of wisdom, will certainly come of himself.' Thereupon offerings were prepared, having been arranged overnight. Facing toward Śrāvastī, he prostrated, knelt, burned incense, and invited the Buddha: 'I only pray you deign to come and widely deliver everyone.' The Buddha knew his intent, and with five hundred arhats, each using their supernatural powers, went to his house. The king of the country and his people were all awed and reverent; coming to the Buddha, they cast their five limbs to the ground, and then withdrew to sit in the royal seats. When the meal was finished and washing complete, the Buddha extensively explained the clear Dharma for the master, the king, and his officials. They all received the five precepts and became disciples of the Buddha. Rising to stand before the Buddha, they praised Puṇṇa, saying, 'Diligent as a layman, attaining the path as a monastic, his spiritual virtues are exalted and profound; our family and country have received deliverance. How can we repay his kindness?' Thereupon the Bhagavat praised Puṇṇa and spoke a verse:
16.33
"The mind has come to rest, / speech and deeds are also ceased; / from cessation comes liberation, / entering extinction in stillness. / Casting off desire, free from attachment, / breaking the barriers of the three realms, / all hankering has ended: / such is called a superior person. / Whether in a wilderness settlement / or on level ground or high embankments, / wherever the Worthy One passes, / none fail to receive blessing. / He delights in empty solitude / which the masses cannot bear; / how joyous is one without lust, / seeking after nothing!"
16.34
The master and the king rejoiced all the more. They made offerings for seven days, and attained the path of a srotāpanna (From the first fascicle of the Dharmapada).
16.35
13. Mahāka Causes Cool Winds and Fine Rain in Hot Weather
16.36
The Buddha was dwelling in the mango village in the mango grove together with the assembly of monks. At that time the householder Citta addressed the senior monks, saying, 'I only pray the Venerable Ones will accept my invitation to a meal in this grove.' The senior monks remained silent. The senior monks donned their robes, held their bowls, went to the householder's residence, and took their seats. The householder personally offered various kinds of food and drink. When they had finished washing and rinsing, they listened to the Dharma being taught. The senior monks preached the Dharma for the householder, instructing, benefiting, and gladdening him. The senior monks ate their fill of ghee, curd, and honey. In the late spring, the day grew extremely hot as they walked. There was a junior monk named Mahāka, who addressed the senior monks: 'Today is exceedingly hot; I wish to raise clouds and rain, and fan a gentle breeze.' The senior monks answered, 'If you can do so, it is good.' Mahāka then entered samādhi. According to his meditative absorption, at that moment clouds arose, fine rain gently fell, and a cool breeze blew softly from the four quarters to the gate of the monastery. He then stopped his supernatural power and returned to his own room. At that time the householder thought: 'Even the most junior monk can possess such great supernatural powers; how much more so the intermediate and senior ones!' Bowing to the monks, he followed Mahāka to his room. Bowing to his feet, he addressed him: 'Venerable One, I wish to see an exhibition of your supernatural powers.' Mahāka said, 'Householder, do not seek to see this.' Though requested three times, he would not grant it. The householder repeated his request once more. Mahāka said to the householder, 'Go outside for a moment, gather dry grass, and cover it with a cloth.' The householder gathered firewood into a pile as instructed, and came to inform the Venerable One. Mahāka then entered the fire-light samādhi, and from the latch hole of the door emitted flames of fire. The light burned the pile of firewood completely, yet only the white cloth did not burn. He said to the householder, 'Do you see it now?' He answered, 'I have seen it. It is truly extraordinary.' Mahāka told the householder, 'Know that all this takes heedfulness as its foundation. Through heedfulness one attains anuttarasamyaksaṃbodhi and the other factors of the path.' The householder said, 'Venerable Mahāka, I wish you would dwell permanently in this grove; I will provide the four requisites for the rest of my life.' Mahāka had reasons to travel and did not accept his invitation. Having heard the Dharma, the householder made obeisance and departed (From the Sūtra on the Householder Citta and the Monks).
16.37
14. Paripūrṇāśaya Converts a Hungry Ghost Who Tells of His Past Evil Speech
16.38
The arhat Paripūrṇāśaya constantly instructed and converted hungry ghosts. He saw a hungry ghost whose appearance was hideous; anyone who saw him would have their hair stand on end and be struck with terror. From his body issued blazing flames like a great mass of fire. From his mouth came forth maggots, and pus and blood overflowed; the foul stench carried far, so that none could draw near. From his mouth he spewed flames tens of zhang in length, and from his ears, nose, eyes, body, and joints he emitted various flames tens of zhang long. His lips hung downward like those of a wild boar. His body was one yojana in length and breadth. He clawed at himself with his hands, wailed aloud, and ran back and forth. At that time, Paripūrṇāśaya asked the hungry ghost, 'What past sin did you commit to suffer such torment now?' The hungry ghost answered, 'In the past I was a śramaṇa. I was attached to my quarters, stingy, and greedy without letting go. My body maintained the deportment, but foul and evil speech came from my mouth. Whenever I saw monks who upheld the precepts and practiced vigorously, I would insult them and look upon them with hostile, sidelong glances. Relying on my noble clan, I thought I would never die, and created countless roots of unwholesomeness. Better to cut out one's own tongue with a sharp knife and willingly suffer pain from kalpa to kalpa in this manner, than to slander a vigorous monk for even a single day! If you return to the land of Jambudvīpa, you can use my appearance to admonish all the monks: guard well against faults of speech and do not utter words recklessly; if you see monks of pure conduct who uphold the precepts, resolve to proclaim their virtues. Since receiving the form of a hungry ghost, I have passed through hundreds of thousands of myriads of years suffering this torment; when this life ends, I shall enter hell.' Having said these words, the hungry ghost wailed aloud and cast himself to the ground, like Mount Tai collapsing or heaven and earth overturning. This was brought about entirely by faults of speech! Those who can guard against faults of speech receive boundless blessings. Furthermore, when Kāśyapa Tathāgata appeared in the world, he expounded the Dharma teachings; when his converting work was complete, he entered parinirvāṇa in the realm of parinirvāṇa without remainder. Sometime after his nirvāṇa, there was a Tripiṭaka monk named Yellow Face. The Sangha instructed him: 'Do not get involved in any of the miscellaneous tasks; only expound the wondrous Dharma for the junior students.' At that time, though harborling inward contempt, the Tripiṭaka monk could not refuse the Sangha's order, so he explained the sūtras' meanings for the junior students. When calling on them to receive the teachings, he would say: 'Come forward quickly, Elephant Head!' To the second he would say: 'Horse Head!' Next, 'Camel Head!' Next, 'Donkey Head!' Next, 'Pig Head!' Next he called: 'Sheep Head!' 'He-goat Head!' Next, 'Lion Head!' Next, 'Tiger Head!' Next, 'Bird Head!' Next, 'Brown Bear Head!' In this manner he called them by names of various beasts, beyond count. Tripiṭaka Yellow Face uttered such countless evil words; though he taught the meanings of the sūtras, he could not escape his sin. When his body broke up and his life ended, he fell into hell, undergoing immeasurable suffering through tens of millions of kalpas. When his remaining retribution was not yet exhausted, he emerged from hell and was born in the great ocean taking an aquatic form, having one body with a hundred heads of immense size. When creatures of other kinds saw him, they all fled (From the Sūtra on Guarding the Mouth).
16.39
15. Śāha Subdues an Evil Dragon
16.40
The Buddha was residing in Śrāvastī. At that time, in the country of Xuye, there was a poor man whose wage for shaving children's heads was that when the wheat ripened he would regularly receive one hu. On the road, he met an old friend and wished to drink liquor together with him. He returned and sought his payment in wheat, but though he sought everywhere he could not get it. He then conceived a poisonous intention: 'I vow that when my life ends I shall become a great divine dragon and submerge this country.' When his life ended, he indeed became a great dragon. For years, the wind and rain in that country were unseasonal. The Buddha was mindful of the famine and dispatched the monk Śāha to go and transform that dragon. When the dragon saw the monk, he immediately aroused an evil intent, wishing to kill the people of the country as well as Śāha himself. Śāha transformed his alms bowl to cover the entire country. The dragon then sent down rain, thinking that the country was already submerged. By the Buddha's spiritual might, the monk caused the dragon to see that the people were peaceful and secure as before. The dragon again became furious and further sent down heavy snow. The monk caught it in his bowl and swept it with his hand, putting it in one place; he then entered the dragon's dwelling. The dragon immediately came out, and the monk came out as well. The dragon entered, and the monk entered as well. Continuing like this without stopping, only when the dragon was exhausted did he cease. Kneeling long, he asked, 'What kind of spirit are you, to torment me like this?' The monk said, 'I am a disciple of the Buddha.' The dragon said, 'I wish to take refuge.' He then followed along behind him. The monk Śāha then put this dragon inside a basket. When the people saw that the monk had captured the dragon in this way, they were all greatly delighted. They asked, 'What kind of spirit is the man of the Way to have subdued the country's scourge?' He told them, 'I am a disciple of the Buddha.' The people asked, 'Can the Buddha be seen?' He replied, 'He can be seen; wait until I return.' It was approaching midday, and passing along the road he went on his alms round. Some people gave him food, and some gave him liquor. The monk received it beneath a tree, and lay down drunk. The dragon, the bowl, and the kāṣāya were each in a different place. The Buddha then smiled, and five-colored light emerged. Ānanda asked about it, and the Buddha replied with the cause, further speaking of four matters: 'First, an arhat does not know without entering samādhi; second, he cannot immediately manifest spiritual powers at will; third, he forcefully encourages people to give alms; fourth, within his body there are still worms. It is in these four matters that an arhat is inferior to a Buddha.' At that time, there was a bodhisattva who was leaning toward the śrāvaka path; having seen this incident, his aspiration became steadfast. The Buddha dispatched Maudgalyāyana to go to the monk Śāha's place and commanded him to bring the dragon. He expounded on his past lives for him, and the dragon's mind was immediately awakened. He then received the five precepts, practiced the ten wholesome deeds, and attained srotāpanna. Ānanda asked the Buddha about the conditions of this matter. The Buddha told Ānanda, 'An arhat is no longer hungry or thirsty; he only manifested lying down drunk on account of three causes: first, the Buddha wished to inspire and transform the bodhisattva's intent; second, he did not wish to go against the intent of the donor; third, he feared that disciples who had not yet attained the Way would drink liquor and suffer many lapses, so he manifested this incident to restrain them by the precepts. Although the monk Śāha drank liquor, he was not truly intoxicated.' (Extracted from the Sūtra on the Merits of the Monk Śāha)
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- 經律異相 — Classical Chinese