法苑珠林 98.23

98.23

Furthermore, the Vinayamātṛkā-sūtra states: The venerable Kāśyapa reproached Ānanda for requesting the ordination of women, rebuking Ānanda on ten counts: First, if women had not gone forth, the various dānapatis would constantly each have held vessels of food beside the roads, kneeling on both knees to offer it to the śramaṇas. Second, if women had not gone forth, the various dānapatis would constantly have offered robes and bedding, seeking out śramaṇas on the roads to accept and use them. Third, if women had not gone forth, the various dānapatis would constantly have ridden elephants, horses, and carriages, yet upon reaching the roadside, thrown their five limbs to the ground, begging the śramaṇas to tread upon them and pass by. Fourth, if women had not gone forth, the various dānapatis would constantly have laid their hair upon the roads, begging the śramaṇas to tread upon it and pass by. Fifth, if women had not gone forth, the various dānapatis would constantly, with respectful hearts, have invited the śramaṇas to their homes to make offerings. Sixth, if women had not gone forth, the various dānapatis upon seeing śramaṇas would constantly, with respectful hearts, have swept the ground clean, removed the garments from their bodies to spread upon the ground, and asked the śramaṇas to sit. Seventh, if women had not gone forth, the various dānapatis would constantly have removed the garments from their bodies to brush the dust from the bhikṣus' feet. Eighth, if women had not gone forth, the various dānapatis would constantly have unloosed their hair to brush the dust from the bhikṣus' feet. Ninth, if women had not gone forth, the majestic virtue of the śramaṇas would surpass that of the sun and moon, let alone the heterodox, who would never dare to look directly at a śramaṇa's head. Tenth, if women had not gone forth, the Buddha's saddharma would have endured for a thousand years; now it is reduced by five hundred years. In the [first] one hundred years, there is firm liberation; in the [second] one hundred years, there is firm samādhi; in the [third] one hundred years, there is firm upholding of precepts; in the [fourth] one hundred years, there is firm erudition; in the [fifth] one hundred years, there is firm dāna. In the first hundred years, the Dharma of liberation is firm.