法苑珠林 12

English (machine translation) 12

Language: English

12.1

Compiled by the śramaṇa Shi Daoshi of Ximing Temple

12.2

Chapter 5: A Thousand Buddhas (Part 5 of 5)
Section 14: Nirvāṇa (this has five subsections)

12.3

Subsection on Setting Forth the Purport
Subsection on Concealing the Radiance
Subsection on Hastening to Mourn
Subsection on the Time and Season
Subsection on the Disciples

Only because the blessings of our sentient beings were exhausted did the Dharma King thus pass away, turning his head to the north by the Hiraṇyavatī River at the age of eighty. His responsive body shattered like grain and his blood flowed—how could he be brought back? They vied to resolve their final doubts and competed to present the final offering. Alas, the torch of wisdom and cloud of compassion have been extinguished in the long night; his children are truly to be pitied! Yet the Dharma body is supremely quiescent and ultimately unconditioned; that which is guided by the reward and emanation bodies accords with capacities and adapts to the mundane. Since he was said to manifest birth, how could there not be demise? Though ordinary people and sages differ, none can escape it. Therefore, with subtle words, he suffered back pain only then to turn the sweet nectar; fictively relying on his right side, he yet emitted radiance. These are the traces of absence of illness. And when, having been wrapped in a thousand layers of fine cotton, he revealed his two feet, and when the golden coffin was about to close, he rose and joined his palms—these are signs indicating non-extinction. Thus, reducing his body to ashes demonstrates the provisional, while permanent abiding reveals the real. The analogy of the moon in a vessel—is its meaning not clear?

12.6

Subsection 2: Concealing the Radiance

12.7

As the Mahāprajñāpāramitā-śāstra states: Subhadra was one hundred and twenty years old. He dreamed that all humans and gods lost their eyes and were naked in the dark, and a voice said: 'The sun shall fall, the ocean of hell shall dry up, and the wind shall scatter Mount Sumeru.' Waking from the dream, he was terrified. A deity said: 'This means that the Omniscient One is about to enter nirvāṇa; it does not concern you.' The next morning he arrived in the grove, seeking to see the Buddha. Ānanda refused three times. The Buddha, knowing this, called him forward from afar to bid farewell together.

12.8

Furthermore, the Bodhisattva Garbhastha Sūtra says: At midnight on the eighth day of the second month, the Tathāgata personally folded the saṅghāṭī, uttarāsaṅga, and antarvāsas robes into three layers each. He laid them in the golden coffin directly over his body. With his hands, he entrusted the bowl and tin staff to Ānanda. Entering the vajra samādhi, he fragmented his body into śarīra. The Buddha extended his adamantine arm from the golden coffin and sought after the two persons, Kāśyapa and Gavāmpati. Ānanda answered, saying: "The arhat Gavāmpati has already entered nirvāṇa." The Buddha said: "I now attain final parinirvāṇa." He then withdrew into the golden coffin, silent and wordless. Again and again he extended his hand, asking Ānanda: "I have preached the Mahāyāna sūtras for the eight classes of beings; did you hear them all, or not?" [Ānanda] replied, saying: "Only the Buddha knows this." [The Buddha] asked again: "When I preached the Dharma for my mother in Trāyastriṃśa, did you know of it, or not?" [Ānanda] answered, saying: "I did not know." [The Buddha said:] "Moreover, when I preached the Dharma in the dragon palace, the dragon prince attained the Way and left a full-body relic one hundred and thirty zhang tall. Did you know of this, or not?" [Ānanda] answered, saying: "I did not know." [The Buddha said:] "When I resided in my mother's womb for ten months, I manifested the wheel of the non-retrogressing Dharma for the bodhisattvas. The World-Honoured One, through divine power, then manifested walking, standing, sitting, and lying within the mother's body, and all gathered like clouds into the chamber of the womb. Did you know of this, or not?" [Ānanda] answered, saying: "I did not know." (How could Ānanda, a great sage, not know? He claimed not to know because he wished to venerate the hidden nature of the Tathāgata's transformative deeds, hence he answered that he did not know.) Furthermore, the Nirvāṇa Sūtra says: "Good son, that I roar the great lion's roar here between these twin śāla trees is called the Great Nirvāṇa. The eastern pair destroys impermanence and attains permanence... up to the northern pair, which destroys impurity and attains purity. The sentient beings here, for the sake of the twin trees, guard the śāla grove and do not permit outsiders to take its branches and leaves, or chop and destroy them. I am also like this: for the sake of the four dharmas, I cause my disciples to guard and uphold the Buddha-Dharma. These four twin trees are governed by the Four Heavenly Kings; for the sake of the Four Heavenly Kings, I guard and uphold my Dharma. It is for this reason that I enter parinirvāṇa in their midst."

12.9

Furthermore, the Madhyama-āgama says: The Tathāgata was then about to proceed to the twin trees. He folded his uttarāsaṅga four times to make a seat, took his saṅghāṭī as a pillow, and lay on his right side, with one foot resting upon the other, and thus entered nirvāṇa.

12.10

Furthermore, the Bodhisattva Garbhastha Sūtra says: At that time, eight great kings each held five hundred lengths of white felt, sandalwood, and honey, all of which they placed inside the golden coffin. They wrapped it with five hundred lengths of felt, wrapping up the golden coffin. Further, five hundred carts carried fragrant ghee and oil to pour over the white felt.

12.11

At that time, King Mahābrahmā led the assembly of Brahmā gods and stood on the right side. Śakra Devānām Indra led the Trāyastriṃśa gods and stood on the left side. Bodhisattva Maitreya and the bodhisattvas of great supernormal powers from the ten directions stood directly in front. At that time, the World-Honoured One wished to enter the vajra samādhi to fragment his body into śarīra in order to turn this true Dharma in the Sahā realm. Having formed this thought, the worlds of the ten directions all quaked in six ways.

12.12

Section 3: Gathering to Mourn

12.13

As the Mahāmāyā Sūtra says: Aniruddha ascended to the Trāyastriṃśa Heaven to inform Māyā. Māyā then arrived. The coffin opened of itself. [The Buddha] joined his palms, arose, and addressed her, having condescended to come from afar. The Buddha said to Ānanda: "You should know that for the sake of unfilial sentient beings of the future, I emerged from the golden coffin to inquire after my mother." The Mahāsaṅghika-vinaya says: The Buddha's body was cremated beside the Mukuṭa-bandhana Stūpa. The Kāśyapa Fuhuo Niepan Jing (Sūtra on Kāśyapa's Hastening to the Buddha's Nirvāṇa) says: Thereupon Kāśyapa took leave of the Buddha and went into Mount Īḍā (Yītúlí), twenty-six thousand li away from Śrāvastī. That mountain abounds in the seven precious jewels, sweet fruits, diverse incense trees, and assorted medicines beyond measure. There were also qilin, vermilion sparrows, fenghuang, and heterodox practitioners of the Way. At that time, there was a square flat stone with the colour of lapis lazuli, one hundred and twenty li in length and breadth. The trees bore five-coloured flowers, flourishing in both winter and summer. They sat in rows upon the stone. Kāśyapa had instructed a total of one thousand disciples who had all attained arhatship, and they constantly sat upon this stone reciting sūtras and practising the Way. Seven disciples had dreams on the same night. One monk dreamed that the square stone upon which they sat cracked through the centre and the trees were all uprooted. Another monk dreamed that forty li of spring water all dried up and the flowers all withered and fell. Another monk dreamed that the surrounding seats were all shattered and ruined. Another monk dreamed that the earth of Jambudvīpa completely collapsed. Another monk dreamed that Mount Sumeru collapsed. Another monk dreamed that the Golden-Wheel King had passed away. Another monk dreamed that the sun and moon fell from the sky and all under heaven lost its light. In the morning, they arose and each reported their dreams to Kāśyapa. Kāśyapa told them: "Earlier, we saw a brilliant light and the earth shook violently at that time. Given your dreams, is the Buddha about to enter parinirvāṇa?" He then instructed his disciples to hasten to Kuśinagara. Furthermore, the Bodhisattva Garbhastha Sūtra says: When Mahākāśyapa arrived, the Buddha extended his two feet. Kāśyapa spoke a verse, saying:

12.14

"The people taught and transformed by the Buddha,
Those to be crossed over have been thoroughly reached.
My practice of the Way has severed destination;
My only regret is not seeing the Buddha."

12.15

Thereupon they circumambulated the coffin seven times, with Ānanda at the northwest corner, Nanda at the northeast corner, and the gods following behind. Directly north, forty-nine paces away from the twin trees, Mahākāśyapa held fire in his hand to ignite the fragrant firewood. Furthermore, the Saṃyukta-āgama says: After the Buddha entered nirvāṇa, the twin trees bore flowers that hung down in offering. Ānanda spoke a verse, saying:

12.16

"Five hundred sheets of felt wrapped the body,
All burned away to destruction.
A thousand fine felt garments
Were used to clothe the Tathāgata's body.
Only two garments were not burned:
The uppermost and the one closest to the body."

12.17

(The various sūtras fully explain the methods of cremation, but because the text is voluminous, they are omitted and not recorded.)

12.18

Section 4: The Seasons and Times

12.19

As the Nirvāṇa Sūtra says: Why did the Tathāgata enter nirvāṇa in the second month? "Good son, the second month is called the month of spring warmth, when the myriad things sprout and grow. At this time, sentient beings mostly generate the notion of permanence. In order to destroy such minds of permanence in sentient beings, he explained that all dharmas are impermanent, stating only that the Tathāgata is eternally abiding and unchanging. Among the six seasons, the beginning of winter is withered and gaunt, which beings do not love; the bright spring is mild and nourishing, which people covet and cherish. In order to destroy sentient beings' worldly pleasure, expounding permanence, bliss, self, and purity is likewise so. In order to destroy worldly self and purity, he spoke of the Tathāgata's true self and purity. His birth, renunciation of the household, attainment of the Way, and turning of the wondrous wheel of Dharma all occurred on the eighth day. Why did his nirvāṇa alone take place on the fifteenth day?" The Buddha said: "Good son, just as on the fifteenth day the moon has no waxing or waning, the Buddhas and Tathāgatas are also like this: in entering the Great Nirvāṇa, there is neither waning nor waxing. For this reason, he entered parinirvāṇa on the fifteenth day." Furthermore, the Dīrgha-āgama says: At that time, a brāhmaṇa of the Sugandha (Xiang) clan asked King Ajātaśatru, saying: "At what time was the Buddha born? At what time did he attain the Way? At what time did he enter extinction?" King Ajātaśatru replied, saying: "He was born when the Puṣya asterism appeared. He went forth when the Puṣya asterism appeared. He attained the Way when the Puṣya asterism appeared. He entered extinction when the Puṣya asterism appeared."

12.20

"When was the Two-Footed Honoured One born?
When did he depart the suffering of the thicket?
When did he attain the supreme Way?
When did he enter parinirvāṇa?
When the Puṣya asterism appeared, the Two-Footed Honoured One was born;
When the Puṣya asterism appeared, he departed the suffering of the thicket;
When the Puṣya asterism appeared, he attained the supreme Way;
When the Puṣya asterism appeared, he entered parinirvāṇa.
On the eighth day, the Tathāgata was born;
On the eighth day, the Buddha went forth;
On the eighth day, he attained bodhi;
On the eighth day, he attained extinction.
In the second month, the Tathāgata was born;
In the second month, the Buddha went forth;
In the second month, he attained bodhi;
In the second month, he entered nirvāṇa.
In the second month, the Two-Footed Honoured One was born;
In the second month, he departed the suffering of the thicket;
In the second month, he attained the supreme Way;
In the eighth month, he entered the city of parinirvāṇa."

12.21

Furthermore, the Sarvāstivāda-vibhāṣā says: The Buddha first attained equal, perfect awakening on the eighth day of the second month when the Puṣya asterism appeared; he was also born on the eighth day of the second month when the Puṣya asterism appeared; he turned the Dharma wheel on the eighth day of the eighth month when the Puṣya asterism appeared; and he attained parinirvāṇa on the eighth day of the eighth month when the Puṣya asterism appeared.

12.22

Section 5: The Disciples

12.23

According to the Mahāprajñāpāramitā-śāstra: The Elder Mahākāśyapa collected the Tripiṭaka on Mount Gṛdhrakūṭa. Having finished crossing over the sentient beings who could be saved, he followed the Buddha in entering parinirvāṇa. In the clear morning, holding his bowl, he entered the city of Rājagṛha. Having finished begging for food, he ascended Mount Gṛdhrakūṭa and said to his disciples: "Today I enter nirvāṇa without remainder." Having heard these words, all the people were filled with great sorrow. In the late afternoon, Kāśyapa arose from meditative absorption, sat among the assembly, and praised and explained impermanence, suffering, emptiness, and non-self. Having preached the Dharma in such varied ways, he took the saṅghāṭī he had received from the Buddha, held his robes and bowl, grasped his staff, and, like a garuḍa, appeared in the sky and performed the eighteen transformations. At the summit of Mount Gṛdhrakūṭa, together with his robes and bowl, he made this vow: "May my body now not decay. When Maitreya becomes a Buddha, this skeleton body of mine shall come out again." He entered directly into the stone at the summit of the mountain as if entering soft mud; having entered, the mountain closed back up. Later, when the human lifespan is eighty-four thousand years and human height is eighty feet, the Buddha Maitreya's body will be one hundred and sixty feet tall, the Buddha's face will be twenty-four feet, and his round halo will extend ten li. At that time, when sentient beings hear that a Buddha has appeared in the world, immeasurable people will follow the Buddha and renounce the household. Furthermore, the Mahākaruṇā Sūtra says: This Kāśyapa, sustained by the power of his original vow, stood in the empty sky; having manifested various supernormal transformations, he cremated his body with his own bodily fire. After his body was cremated, no ashes or charcoal appeared. Furthermore, the Sarvāstivāda-vibhāṣā says: Śāriputra and Maudgalyāyana, unable to bear seeing the Buddha's parinirvāṇa, entered parinirvāṇa first. Because they entered parinirvāṇa first, seventy thousand arhats entered parinirvāṇa at the same time. At that time, none among the fourfold assembly of disciples was not thrown into panic and confusion. Thereupon, the Tathāgata, by means of supernormal power, transformed into two great disciples to his right and left. Because of this circumstance, sentient beings were delighted, their grief and distress were immediately dispelled, and the Buddha preached the Dharma for them, each obtaining benefit.

12.24

Chapter 15: Councils of Recitation (This has two sections)

12.25

Section 1: Stating the Purpose

12.26

The Ultimate Truth is profound and congealed; the nature of phenomena is empty and quiescent. Yet without words, it is difficult to open up beings and guide the worldly. Therefore, the non-dual silent instruction accords with the path of the emptiness of meaning, while the resonance of the single voice corresponds to the realm of the manifold existent. Since the appearance in the world of our teacher, the Capable Benevolent One (Śākyamuni), the Deer Park voiced his initial words, and the Golden River (Hiraṇyavatī) concluded his final teachings. Sūtras entice those of beginner learning; Vaipulya scriptures encourage the great-minded. The wondrous wheel distinguishes the twelve divisions; the aggregate of dharmas summarizes the eighty thousand gates. When the Sugata concealed his traces, the Arhats compiled the canon: first the four Āgamas were gathered into the initial sūtras, and then the five divisions set forth the vinaya. Herein lies the great treasure; the deepest intention toward sentient beings is preserved to extract them from suffering. Therefore, the golden words must not be neglected or distorted.

12.27

Section 2: The Councils (This has four sections)

12.28

Herein, it is broadly explained that there are four times of council. First, according to the two treatises, the Mahāprajñāpāramitā-śāstra and the Vajraṛṣi-śāstra: The Tathāgata, outside this Cakravāḍa iron mountain range, together with Mañjuśrī and the Buddhas of the ten directions, compiled the Mahāyāna Dharma repository. Second, according to the Bodhisattva Garbhastha Sūtra and the Dharmaguptaka-vinaya, etc.: When the Tathāgata had first entered nirvāṇa and a mere seven days had passed, Mahākāśyapa, together with five hundred arhats, sent [messengers] to the worlds of the ten directions and summoned an assembly of eight billion and eight thousand to compile the Tripiṭaka together. Third, according to the Mahāprajñāpāramitā-śāstra: After the Tathāgata entered nirvāṇa, arriving at the first fifteenth day of the summer retreat, Mahākāśyapa, together with one thousand arhats, compiled the Tripiṭaka in the city of Rājagṛha. Fourth, according to the Dharmaguptaka-vinaya: Within one hundred years after the Tathāgata entered nirvāṇa, because the Vṛjiputra monks practiced the ten points, Mahākāśyapa [i.e., the elders] together with seven hundred arhats compiled the Tripiṭaka in the city of Vaiśālī. These four successive tiers are listed below according to the scriptures, so that future sages will not harbor remaining doubts.

12.29

Section 1: The Mahāyāna Council

12.30

According to the *Mahāprajñāpāramitā-śāstra* and the *Jingangxian lun*, in the clarification of Mañjuśrī's compilation [it says]: The Tathāgata was outside this world and did not travel to other worlds. The Buddhas of the ten directions gathered like clouds and expounded the Dharma, which was also called 'interrogating the sūtras'. Later, Mañjuśrī compiled them, convening immeasurable and boundless bodhisattvas and great arhats. Each said, 'Such-and-such a sūtra I heard from the Buddha.' Subhūti said, 'The *Vajracchedikā-prajñāpāramitā* I heard from the Buddha.' The respective sections of the various sūtras each had disciples; those who heard them at that time all said, 'I personally heard this from the Buddha.' Therefore we know [the transmission] was not restricted to Ānanda. However, Ānanda heard all the sūtras everywhere, whereas the other disciples were partially restricted to their respective sections.

12.31

Furthermore, according to the *Nirvāṇa-sūtra*, since the Great Sage preached the Dharma in three vehicles, the persons transmitting the Dharma also had three names: The first was named Ānanda, which here means 'Joy', referring to the one who maintained the Hīnayāna Dharma-piṭaka. The second was named Ānandabhadra, which here means 'Joyous Worthy', referring to the one who maintained the Middle Vehicle Dharma-piṭaka. The third was named Ānandasāgara, which here means 'Ocean of Joy', referring to the one who maintained the Mahāyāna Dharma-piṭaka. Although the three names are distinct, their substance is only one. Thus the *Vimalakīrti-sūtra* says: Śāriputra asked the goddess, 'In which of the three vehicles do you resolve to seek?' The goddess said, 'If converting through the Hīnayāna Dharma, I become a śrāvaka. If converting through the Middle Vehicle Dharma, I become a pratyekabuddha. If converting through the Mahāyāna Dharma, I become a bodhisattva.' Therefore we know that Ānanda was one who comprehensively maintained both the Mahāyāna and the Hīnayāna. Among these three persons, the former two had personal hearing and hearsay. Therefore, in the compilation below, when Ānanda ascended the seat, according to the *Mahāprajñāpāramitā-śāstra*, he spoke in verse:

12.32

When the Buddha first preached the Dharma,
At that time I neither heard nor saw it.
Thus by transmission from one to another I heard:
The Buddha was wandering in Vārāṇasī,
And for the five monks,
Turned the wheel of the Dharma of the Four Truths.

12.33

(By this standard one knows that it is inadmissible indiscriminately to say in all cases that he personally heard it; the third Ānanda may be said to have constantly heard).

12.34

Part Two: The Compilation by the Five Hundred

12.35

According to the *Pusa chutai jing*, at that time, after the Buddha had entered extinction, seven days and seven nights had passed. Mahākāśyapa addressed five hundred arhats: 'Beat the ghaṇṭā to assemble the congregation. You five hundred people should go to the Buddha-worlds of the ten directions. All who have attained arhatship and the six supernatural knowledges should assemble entirely in this Jambudvīpa and go between the twin trees. Śākyamuni Buddha has now cast off his lifespan and erected a seven-jeweled stūpa. This assembly now desires to bring forth the true nature and Dharmakāya. Assemble swiftly to listen and gather his subtle and wondrous words.' At that time the five hundred arhats received Mahākāśyapa's instruction, and in the time it takes a person to bend or stretch an arm, they reached Buddha-lands as numerous as the sands of the Ganges in the ten directions, gathering arhats to the number of eight hundred and eight thousand. The congregation came and assembled in the Sahā world to hear and receive the words of the Dharma.
Also, according to the *Mahāsaṃghika-vinaya*, at that time Mahākāśyapa spoke to the monks: 'Let us compile the Dharma-piṭaka so that the Dharma does not disappear.' The people wished to go elsewhere to compile it. Kāśyapa said: 'We should stay in Rājagṛha, where there is bedding for five hundred people.' The congregation all agreed. He ordered Aniruddha to guard the Buddha's relics, not letting the devas take them away. When the past Buddha Kāśyapa entered extinction, his disciples only knew distress and did not realize that the devas had carried off the relics, so that none of the people of the world were able to make offerings. At that time Ānanda did not go. Kāśyapa and a thousand persons went to Mount Kṣatriya to bestow the World-Honoured One's relics. Maudgalyāyana sat next to Kāśyapa. For the four-month compilation, cutting off external conditions, they were short of two people to make five hundred. Aniruddha came again, but they were still short of one person. Kāśyapa sent Maudgalyāyana together with the elder arhat disciple Revata: 'Go to the Trāyastriṃśa Heaven and call the arhat Tina.' The arhat Tina, hearing of the Buddha's nirvāṇa, could not bear to see where the Buddha had walked, and had already entered extinction. Later they were sent to the Śirīṣaka Palace to summon the arhat Gavāmpati, and even to the palace of Vaiśravaṇa Deva to summon the arhat Sumitra; both had already attained nirvāṇa.

12.36

Also, according to the *Pusa chutai jing*, at that time Kāśyapa, seeing that the assembly had gathered, said to Upāli: 'Serve as the karmadāna and proclaim Ānanda's dismissal.' He then received the instruction and proclaimed his dismissal, penalizing Ānanda for having failed to entreat the Buddha to remain in the world, and so on. Ānanda's mind was distraught, and he thought to himself: 'Not long after the Buddha entered extinction, they shame me like this!' He then contemplated the Dharma of the Four Truths, and immediately became an arhat before the assembly. The defilements were extinguished and he attained great, luminous awakening. The holy congregation exclaimed in approval and the devas sang praises. At that time, the great earth shook in six ways. Mahākāśyapa then had Ānanda ascend the high seven-jeweled seat. Kāśyapa instructed him: 'Of the Dharma preached by the Buddha, not a single word or character must you allow to be missing. Assemble the Bodhisattva-piṭaka in one place; assemble the Śrāvaka-piṭaka in one place; assemble the Vinaya-piṭaka also in one place.' At that time Ānanda first produced the scriptures: the Womb-Transformation Piṭaka was first; the Intermediate Existence Piṭaka was second; the Mahāyāna Vaipulya Piṭaka was third; the Vinaya-piṭaka was fourth; the Ten Abodes Bodhisattva-piṭaka was fifth; the Miscellaneous Piṭaka was sixth; the Vajra Piṭaka was seventh; and the Buddha Piṭaka was eighth. Thus the scriptures and Dharma of Śākyamuni Buddha were complete.

12.37

At that time Ānanda raised his voice and proclaimed: 'Thus have I heard. At one time...' and stated the place where the Buddha resided. Kāśyapa and all the holy assembly shed tears and wept in grief, unable to contain themselves: 'Alas! Old age and death are like illusions and apparitions. Yesterday we saw the Buddha; today it is already proclaimed, "I have heard"!'
Also, according to the *Dharmaguptaka-vinaya*, at that time the World-Honoured One passed into parinirvāṇa in the śāla grove of the Mallas in the city of Kuśīnagara. The Mallas, having washed the Buddha's relics, prepared the cremation. When Mahākāśyapa had burned the relics, on that account he assembled the monks and said: 'We should now together discuss the Dharma and Vinaya, lest non-Buddhists express further criticisms and revile Śramaṇa Gautama's Dharma and Vinaya as being submerged and lost, saying that when the World-Honoured One was present all studied the precepts together, but now after his extinction none study the precepts. Elders, you should now appoint monks of vast learning and wisdom who are arhats.' At that time four hundred and ninety-nine persons were appointed, all of whom were arhats of vast learning and wisdom. At that time the monks said: 'Ānanda should be appointed among the number.' Mahākāśyapa said: 'Do not include Ānanda in the number. Why? Ānanda has attachment, hatred, fear, and delusion; therefore he should not be included in the number.' At that time the monks said again: 'Ānanda is one who served the Buddha; he accompanied the Buddha on his travels and personally received the taught Dharma from the World-Honoured One, certainly asking the World-Honoured One questions in various places. Therefore he should now be included in the number.' So they immediately included him in the number. The monks all thought: 'Where should we assemble to discuss the Dharma and Vinaya so that food, drink, and bedding are plentiful without shortage?' They all said: 'Only in Rājagṛha are dwellings, food, drink, and bedding abundant. We should now go together to assemble there to discuss the Dharma and Vinaya.' Mahākāśyapa then made the announcement ordering them to assemble at Rājagṛha. At that time Ānanda was walking alone in a quiet place along the road, and thought to himself: 'Just as a newborn calf still nursing walks together with five hundred large oxen, so am I now: a trainee, one with things yet to do, walking together with five hundred arhats.' At that time the elders all went to Vaiśālī, and Ānanda stayed in Vaiśālī. At that time monastics and laypeople all came to pay their respects to Ānanda, and a great crowd gathered. There was then a Vṛjiputra monk who possessed great supernatural power, had attained the divine eye, and knew the minds of others. He now observed Ānanda: 'Is he a person with desire, or without desire?' Upon observing, [he saw] that he had desire and was not without desire. 'I should now cause him to give rise to a mind of revulsion.' He then spoke in verse:

12.38

Dwell quietly beneath an empty tree,
Turn your mind toward nirvāṇa.
Sit in meditation and do not be negligent;
What is achieved by talking so much?

12.39

When Ānanda heard this spoken, he then stayed alone, diligent, non-negligent, serene, and free from desire. At that time he practiced walking meditation often in the open during the night. As the light of dawn was about to emerge, his body was utterly exhausted and he was just about to recline: before his head touched the pillow, in that interval, his mind attained taint-free liberation. This was an unprecedented state for Ānanda. When Ānanda had attained arhatship, he then spoke in verse:

12.40

Having heard much and spoken variously,
Always making offerings to the World-Honoured One,
Now having severed birth and death,
Gautama wishes to recline.

12.41

At that time Mahākāśyapa assembled the monastic saṃgha and made the announcement to assemble and discuss the Dharma and Vinaya. Ānanda then rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and said to Mahākāśyapa: 'I personally heard from the Buddha and memorized the Buddha's words, beginning from the first section up to all the skandhakas, the various vinaya divisions, and the Ekottarika; all these are compiled as the Vinaya-piṭaka.' They then compiled all the long sūtras as the *Dīrgha-āgama*; all the middle-length sūtras as the *Madhyama-āgama*; from one thing up to ten things, and from ten things up to eleven things, as the *Ekottarika-āgama*; and miscellaneous matters as the *Saṃyukta-āgama*. Such works as the *Jātaka*, *Itivṛttaka*, up to the *Gāthā-sūtras* were compiled as the Miscellaneous Piṭaka. The treatises on conditioned and unconditioned states, connections, and corresponding topics were compiled as the Abhidharma-piṭaka. At that time they were compiled as the Tripiṭaka. In Rājagṛha, five hundred arhats together compiled the Dharma and Vinaya; therefore it is said that those who compiled the Dharma and Vinaya were five hundred persons.

12.42

Part Three: The Compilation by the Thousand Persons

12.43

According to the *Mahāprajñāpāramitā-śāstra*, at that time, after the Buddha had entered nirvāṇa, Mahākāśyapa thought: 'How can I cause this hard-to-attain Dharma of the Buddha of three asaṃkhyeya [kalpas] to remain long in the world? We should compile the Tripiṭaka so that it may remain long and future generations of people may receive and practice it.' Having spoken thus, he stood atop Mount Sumeru, struck a copper ghaṇṭā, and spoke this verse:

12.44

Disciples of the Buddha,
If you remember the Buddha, you should repay the Buddha's kindness;
Do not enter nirvāṇa!

12.45

The sound of this ghaṇṭā, making Mahākāśyapa's voice, reached throughout the great thousand-world system, and all heard it. All disciples who possessed supernatural power came and assembled at Mahākāśyapa's place, and one thousand persons were selected. Except for Ānanda, all were arhats. They had also thoroughly read and knew the internal and external scriptures and the eighteen kinds of great scriptures of the non-Buddhists, and all were able to debate and subdue those of other teachings. Mahākāśyapa said: 'In the past when I constantly went on alms rounds, non-Buddhists would constantly come by force to pose difficult questions, neglecting the Dharma affairs. Now Rājagṛha regularly provides meals to supply a thousand persons; we must not take more. Inform King Ajātaśatru to provide us with food, delivering it daily, and no one may go elsewhere.' During the three months of the summer retreat, on the first fifteenth day, at the time of reciting the precepts, they assembled. When Kāśyapa and the others had entered samādhi, they observed with the divine eye: 'Among this congregation now, who has defilements not yet exhausted and should be expelled?' There was only one person, Ānanda, whose defilements were not yet exhausted; the remaining nine hundred and ninety-nine persons had all their outflows exhausted, pure and undefiled. Mahākāśyapa arose from meditation, took Ānanda by the hand in the midst of the assembly, and led him out, saying: 'Now in this pure congregation we are compiling the scripture piṭaka. Your fetters are not yet exhausted; you should not remain here.' At that time Ānanda was ashamed, wept in grief, and thought to himself: 'For twenty-five years I attended upon the World-Honoured One, serving at his side, and never did I hear such distress. The Buddha truly had great virtue, compassion, and forbearance.' Having thought thus, he said to Mahākāśyapa: 'I have the ability and could long ago have attained the Way. But according to the Dharma of the Buddhas, an arhat may not attend at the side and be sent on errands. It is for this reason that I retained residual fetters and did not completely sever them.' Mahākāśyapa said: 'You have another offense: the Buddha did not wish to permit women to renounce household life, but you persistently urged and entreated him until the Buddha permitted them to practice the Way. Because of this, the Buddha's True Dharma declined five hundred years earlier. You must perform repentance for a duṣkṛta.' Ānanda said: 'I had pity on Gautamī; furthermore, the Dharma of the Buddhas of the three periods of time all has the fourfold assembly—why should our Śākyamuni Buddha alone lack it?'

12.46

Mahākāśyapa spoke again: "When the Buddha was about to enter nirvāṇa, near the city of Kuśinagara his back pained him. Having folded his uttarāsaṅga in four to lie down, he said to you, 'I require water,' but you did not supply it. This is a duṣkṛta offense." Ānanda replied: "At that time, five hundred carts crossed the stream and churned the water muddy; it was on this account that I did not fetch it." Mahākāśyapa spoke again: "Even if the water was muddy, the Buddha possessed great spiritual power and could cause even the muddy water of the great ocean to become pure. Why did you not give it to him? This is your fault; go and make deśanā for this duṣkṛta."

12.47

Mahākāśyapa spoke again: "The Buddha asked you, 'If someone has properly cultivated the four ṛddhipādas, he may remain alive for a kalpa or slightly less than a kalpa. The Tathāgata has properly cultivated the four ṛddhipādas and wishes to remain alive for a kalpa or slightly less than a kalpa.' You remained silent and did not reply. He asked you three times, yet you still remained silent. Had you replied, the Buddha would have remained for a kalpa or slightly less than a kalpa. Because of you, the Buddha, the World-Honoured One, was made to enter nirvāṇa prematurely. Make deśanā for this duṣkṛta offense." Ānanda said: "Māra obscured my mind; on that account I was speechless. It was not with an evil mind that I failed to answer the Buddha."

12.48

Mahākāśyapa spoke again: "When folding the Buddha's saṃghāṭī robe, you stepped upon it with your foot. This is your fault; you must make deśanā for this duṣkṛta."

12.49

Ānanda said: "At that time a great wind arose and there was no one to assist me. As I caught hold of the robe, the wind blew it down beneath my feet. It was not out of disrespect that I stepped on the Buddha's robe."

12.50

Mahākāśyapa spoke again: "After the Buddha entered parinirvāṇa, you displayed his concealed organ to women. How shameful! You must make deśanā for this duṣkṛta."

12.51

Ānanda said: "At that time I reflected: 'If women see the mark of the Buddha's concealed organ, they will feel ashamed of their female form and desire a male body, cultivating the Buddha's various roots of virtue.' It was on this account that I showed it to the women, not out of shamelessness or a deliberate breach of the precepts."

12.52

Mahākāśyapa said: "You have these six duṣkṛta offenses; you must confess every one before the Saṃgha." Ānanda said: "Yes, I shall comply with the instruction of the Elder Mahākāśyapa and the Saṃgha." Thereupon, Ānanda knelt long with joined palms, bared his right shoulder, removed his leather shoes, and performed deśanā for the six duṣkṛta offenses. Mahākāśyapa, within the Saṃgha, took Ānanda by the hand and led him out, saying to Ānanda: "Completely cut off your defilements, and only then return and enter. So long as residual fetters remain unsevered, you must not come!" Having spoken thus, he closed the door. At that time, the arhats conferred together, saying: "Who is capable of reciting and compiling the Vinaya-piṭaka?" The Elder Aniruddha said: "Śāriputra was the second Buddha, and he had an excellent disciple named Gavāmpati (in the language of Qin, 'cow-rumination'), who is gentle, harmonious, and refined. Constantly abiding in seclusion, his mind rests in calm tranquility; he knows the Vinaya-piṭaka. Currently he resides in the heavenly realm, dwelling in the Grove of the Śirīṣa Trees. Send an envoy to invite him to come." Mahākāśyapa said to a junior bhikṣu: "It is your turn to serve as the Saṃgha's envoy." The junior bhikṣu was overjoyed; receiving the Saṃgha's command, he said to Mahākāśyapa: "When I arrive there, what matter should I declare?" Mahākāśyapa said: "When you arrive there, tell Gavāmpati: 'Mahākāśyapa and the other defilement-free arhats have all assembled in Jambudvīpa; the Saṃgha has a great matter of the Dharma. You should come swiftly.'" This junior bhikṣu bowed his head to the feet of the Saṃgha, circumambulated them three times to the right, and like a garuḍa soared into the sky. Arriving at Gavāmpati's dwelling, he bowed his head and made obeisance, then related Mahākāśyapa's previous instruction to Gavāmpati. At that time Gavāmpati felt doubt in his mind and said to this bhikṣu: "Is the Saṃgha summoning me over some dispute? Has there been no schism in the Saṃgha? Has the sun of the Buddha passed into extinction?" The bhikṣu said: "The Buddha has already passed into extinction." Gavāmpati said: "The Buddha's extinction came too swiftly; the eye of the world is extinguished! Where now is our preceptor Śāriputra, the general who followed the Buddha in turning the wheel of the Dharma?" He replied: "He entered nirvāṇa beforehand." Gavāmpati said: "The great teacher and the Dharma-general have each departed; what is to be done? Where is Mahāmaudgalyāyana now?" The bhikṣu said: "He too has passed into extinction." Gavāmpati said: "The Buddha's Dharma is on the verge of scattering; sentient beings are pitiable! The great personages have passed away." In this manner, he inquired one by one about all the arhats. Gavāmpati said: "I have lost the great masters free from desire, who have all already passed into extinction. I can no longer descend to Jambudvīpa; I shall abide here and enter parinirvāṇa." Having spoken these words, he manifested eighteen transformations, and from his own heart emitted fire that burned his body. From his body issued water, which flowed down in four streams to Mahākāśyapa's dwelling. Within the water was a voice reciting this verse:

12.53

"Gavāmpati bows his head in homage / To the wondrous assembly, the foremost saṃgha of great virtue. / Hearing that the Buddha has passed into extinction, I follow and depart, / As a young elephant follows the departure of the great elephant."

12.54

At that time, the junior bhikṣu took his robes and bowl and returned to the Saṃgha. Meanwhile, Ānanda contemplated all dharmas, seeking to exhaust his residual defilements. That night, sitting in meditation and doing walking meditation, he diligently sought the Way. Because Ānanda possessed much wisdom but little meditative power, he had not immediately attained the Way; only when meditation and wisdom are balanced can it be quickly attained. As the final watch of the night was drawing to a close, utterly exhausted, he reclined to rest upon his pillow. Before his head even reached the pillow, he attained vast enlightenment, like a flash of lightning bursting forth in the dark so that one sees the path. Entering the vajra-like samādhi, he shattered the mountain of all afflictions and attained the six abhijñās. That very night, he went to the door of the Saṃgha hall, knocked on the door, and called out. Mahākāśyapa asked: "Who is knocking on the door?" He replied: "I am Ānanda." Mahākāśyapa said: "Why have you come?" Ānanda said: "Tonight I have attained the exhaustion of all defilements." Mahākāśyapa said: "I will not open the door for you; come through the keyhole!" Ānanda replied: "So be it." Immediately, through his spiritual power, he entered through the keyhole, bowed at the feet of the Saṃgha, and made deśanā: "Elder Mahākāśyapa, reprove me no more!" Mahākāśyapa rubbed Ānanda's head with his hand and said: "I deliberately acted thus toward you so that you would attain the Way. Do not harbor resentment, and neither shall I. It was so that you would realize it yourself. Just as a hand drawing in empty space leaves nothing stained or attached, the mind of an arhat is likewise: among all dharmas, it attains non-attachment. Return to your original seat." At that time, the Saṃgha conferred again, saying: "Gavāmpati has already entered extinction; who else can compile the Sūtra-piṭaka?" The Elder Aniruddha said: "This Elder Ānanda, among the Buddha's disciples, constantly attended upon the Buddha and heard the sūtras, was able to uphold the Buddha's Dharma, and was constantly praised. This Ānanda can compile the Sūtra-piṭaka." At that time, the Elder Mahākāśyapa rubbed Ānanda's head and said: "The Buddha entrusted to you the command to uphold the Dharma treasury; you ought to repay the Buddha's kindness. Where did the Buddha first preach the Dharma? The Buddha's disciples who were able to protect the Dharma treasury have all entered extinction; only you alone remain. Now, in accordance with the Buddha's mind, and out of compassion for sentient beings, you must compile the Buddha's Dharma treasury." Thereupon, Ānanda bowed to the Saṃgha and sat upon the lion seat. Then Mahākāśyapa spoke this verse:

12.55

"The Buddha was the holy lion king; / Ānanda is the Buddha's son. / Sitting in the lion's seat, / One gazes upon the assembly, but there is no Buddha. / In such an assembly of great virtue, / Without the Buddha's majestic spiritual power to preach, / It is like a night without the moon, / When empty space is neither bright nor clear. / As spoken by the person of great wisdom, / You, son of the Buddha, must now expound: / Where did the Buddha first preach? / Now you must bestow [the Dharma]!"

12.56

At that time, the Elder Ānanda single-mindedly joined his palms, faced the direction of the place of the Buddha's nirvāṇa, and spoke as follows:

12.57

"When the Buddha first preached the Dharma, / At that time I did not see it. / Thus I heard it passed down in succession: / The Buddha was in Vārāṇasī. / For the five bhikṣus, / He first opened the gate of ambrosia, / Preaching the Dharma of the four noble truths: / The truths of suffering, origination, cessation, and the path. / Ājñāta-Kauṇḍinya / Was the first to attain the vision of the path, / Along with eighty thousand devas / Who heard this and attained the vision of the path."

12.58

When those thousand arhats heard these words, they soared into the air to the height of seven tāla trees, and all said: "Alas! The power of impermanence is so great! We saw with our own eyes the Buddha preaching the Dharma, and now he merely says, 'Thus have I heard.'" Then they spoke a verse:

12.59

"We beheld the marks of the Buddha's body, / Resembling a mountain of purple gold; / His wondrous marks and manifold virtues have been extinguished, / And only his name alone remains. / Therefore, one should apply skillful means / To seek escape from the tridhātu, / Diligently gathering all wholesome dharmas: / Nirvāṇa is supreme peace and bliss."

12.60

Then the Elder Aniruddha spoke this verse:

12.61

"Alas, the world is impermanent, / Like the moon reflected in water or a plantain tree! / Though merit and virtue fill the tridhātu, / They are destroyed by the wind of impermanence."

12.62

Then Mahākāśyapa further spoke a verse:

12.63

"The power of impermanence is exceedingly great: / The foolish and the wise, the poor, the rich, and the noble, / Those who have attained the path and those who have not, / None whatsoever are able to escape. / It is not averted by artful words or wondrous treasures, / Nor by deceit, force, or contention; / Just as fire consumes the ten thousand things, / The impermanent law of death is simply so."

12.64

Section 4: The Council of Seven Hundred

12.65

The Sifen lü says: At that time, one hundred years after the parinirvāṇa of the World-Honoured One, the Vṛjiputra bhikṣus of Vaiśālī practiced ten points, claiming: 'These practices are pure and permitted by the Buddha: it is permissible to take food with two fingers; permissible [to eat] between villages; permissible [to eat] within a monastery; permissible [to carry out acts with] subsequent approval; permissible [to follow] customary practice; permissible [to drink milk after meals]; permissible to stay overnight with salt; permissible to drink unfermented wine; permissible to possess a sitting mat that is not cut; and permissible to receive gold and silver.' On the poṣadha day, they divided among themselves the gold and silver donated by the dānapatis. Thus, examining and investigating them one by one, [it was concluded that] these ten points were contrary to the Dharma, contrary to the Vinaya, and not taught by the Buddha. Thereupon, casting the voting tallies (śalākā) at Vaiśālī, seven hundred arhats assembled to deliberate on the Dharma and Vinaya; hence it is called the Council of Seven Hundred on the Dharma and Vinaya.

12.66

According to the Ganying ji of Vinaya Master Daoxuan: The Vinaya Master asked a deva, saying: 'After the World-Honoured One's nirvāṇa, what was the protocol for the compilation of the Dharma treasury?' The deva answered: 'The concealment or manifestation of the Great Sage was merely an arising and ceasing in accordance with capacity; the compilation of the remnants of the Tripiṭaka varied according to the size of the assembly and the differing texts of the Vinaya and treatises. For instance, in the Vinaya texts, both the five hundred and the seven hundred honor the Venerable Mahākāśyapa as the foremost leader of the assembly. As in the Dazhidulun, a supreme selection of one thousand persons was made, all of whom were alike aśaikṣa. After the council was concluded, the outer assembly was convened to recite anew what had been compiled; those who disagreed split into two schools: following the Venerable Kāśyapa, it was called the Sthaviravāda, while the remaining, more numerous outer assembly was called the Mahāsāṃghika. According to the Mañjuśrīparipṛcchā-sūtra, the initial division into two schools was precisely this event. Broadly speaking, the Tripiṭaka of both Mahāyāna and Hīnayāna was produced by Ānanda, and their place of assembly was collectively at Rājagṛha. However, based on Mañjuśrī's assembly, where the Mahāyāna was briefly compiled, that took place between the two realms outside the Great Cakravāla Mountains. Now to clarify the protocol: initially, after the Buddha passed into extinction, his remains were kept for one month, and only after offerings were made to the relics was the cremation (jhāpita) begun (according to the Vinaya, it was kept for seven days in order to await the arrival of Kāśyapa). On that very day, the cremation was completed and the stūpa was also erected. The entire great assembly proceeded to the Jetavana monastery in Śrāvastī. The Venerable Mahākāśyapa had Little Maudgalyāyana (of whom there were six of the same name, all of great spiritual power) strike the bell at the Saṃgha's ordination platform to assemble the community. At that time, ordinary and noble saṃgha members from across the ten billion four-continents all assembled. Thereupon, after performing the fourfold jñapti-karman and penalizing Piṇḍola and Ānanda, Ānanda ascended the high seat, donned the Buddha's cotton saṃghāṭī, and first recited the Yijiao jing (Sūtra of the Bequeathed Teaching), just as the Buddha had laid down instructions while in the world. At that time, the great bodhisattvas, arhats, all bhikṣus, devas, nāgas, and the eight classes of beings, upon hearing it, wept with sorrow, unable to contain themselves.'

12.67

At that time, Mahākāśyapa arose from his seat, put on a cloth saṃghāṭī, held his niṣīdanam in his hands, and went before the high seat. Having spread the sitting mat and bowed to Ānanda, he stood after circumambulating him to the right three times. Then the Mahābrahmā Heavenly King held a seven-jeweled canopy covering above Ānanda. At that time, Śakra, Lord of the Devas, stepped forward and placed a seven-jeweled table before Ānanda. The asura kings, such as Rāhu, each held a seven-jeweled incense burner before Ānanda. Ānanda received them and placed them upon the jeweled table. The Heavenly King of Paranirmitavaśavartin stepped forward with a seven-jeweled stool behind the jeweled table. At that time, the demon king Pāpīyān held a seven-jeweled whisk and presented it to Ānanda, and remained flanking him alongside Śakra on both sides. The Four Heavenly Kings each attended at the four legs of the high seat. Thirty-two messengers stood behind Kāśyapa, each reverently kneeling with knees touching the ground, respectfully listening. Then Mahākāśyapa bowed to Ānanda, again circumambulated him three times, and stepped forward to greet him, no differently than [one would greet] the Buddha. After that, he inquired of the circumstances as recorded separately elsewhere, in every case relying on the sūtras, beginning with "Thus [have I heard]" and continuing through to the very end with "joyfully upheld and practiced."

12.68

Then Kāśyapa questioned him again, saying, "In the sūtras of all the past Buddhas, they are expounded section by section according to division. You were constantly by the Buddha's side and must have received instructions [on this]." Ānanda replied, "I received the World-Honoured One's instruction: 'Sentient beings of the final age have heavy defilements and impurities, and cannot understand my teachings; they must not be brought forth divided into categories. You must expound them with differentiation, or arrange them at will into ten chapters or five chapters, so that those of dull faculties may easily understand my teachings.'"

12.69

He asked again, "When the Tathāgata was in the world, he instructed Upāli and me, Mahākāśyapa, to enter the jeweled pavilion east of the hall to view the Vinaya and the differing features of the ancient Buddhas. As I wish to compile [the canon], should it be based on what was expounded by the ancient Buddhas, or based on what is taught by the present World-Honoured One?" He replied, "I heard from the World-Honoured One, who told Mahākāśyapa: 'If you compile the Vinaya, you should divide it into five sections. The Vinaya expounded by the ancient Buddhas of the past was of a single form without dualism. Sentient beings today have meager merit; therefore, it is expounded in multiple divisions. After my parinirvāṇa, foolish people lacking wisdom will divide my net of teachings into five divisions, eighteen divisions, and even up to five hundred divisions. Though its flavor may be diluted, it is still my saddharma.'"

First 69 of 103 passages. Read on

Linked texts (1)

法苑珠林 — 道世, Classical Chinese