出三藏記集 1.11

1.11

爾時迦葉告諸會者。佛法欲滅。佛從三阿僧祇劫種種苦行慈愍眾生學得是法。佛涅槃已。諸弟子中知法持法者及誦法者。皆亦隨般涅槃。法今欲滅。未來眾生甚可憐愍。失智慧眼愚癡盲冥。佛大慈悲愍傷眾生。我曹應當承順佛教。須待結集三藏竟已。隨意滅度。諸來眾會皆受教住。時大迦葉選取千人。除其阿難。皆阿羅漢。得六神通。具三明智。諸禪三昧自在出入逆順超越。誦讀三藏。知內外經書。諸外道家十八種大經亦善讀知。皆能論議降伏異學。昔頻婆娑羅王得道。八萬四千官屬亦各得道。是時王教勅宮中常飯食供養千人。阿闍貰王不斷是法。時大迦葉思惟言。若我等常乞食者。當有外道強來難問廢闕法事。今王舍城常設飯食供養千人。是中可住結集法藏。以是故選取千人不得多取。是時大迦葉與千人俱到王舍城耆闍崛山中。告阿闍貰王。給我等食日日送來。今我結集法藏。不得他行。是中夏安居。初十五日說戒。時大迦葉即入禪定。以天眼觀視。今是眾中誰有煩惱應逐出者。唯有阿難一人不盡。大迦葉從定起已。即於眾中手牽阿難出言。今清淨眾結集法藏。汝結未盡不得住此。時阿難慚恥悲泣而自念言。我二十五年隨侍世尊供給左右。初未曾得如是苦惱。佛實大德。慈悲含忍。念已白言。我能有力久可得道。但諸佛法阿羅漢者。不得供給左右使令。以是義故留殘結不盡斷耳。又言。汝更有罪。佛意不欲聽女人出家。汝慇懃勸請佛聽為道。以是故。佛之正法五百歲而衰微。是汝之罪。阿難言。我憐愍瞿曇彌。又三世諸佛法皆有四眾。我世尊云何獨無又言。佛欲涅槃近俱夷城。佛時脊痛。四疊漚多羅僧敷臥。語汝言。我須水。不供給。是汝之罪。阿難言。是時五百乘車截流而渡令水渾濁。是故不取。又言。政使水濁。佛有大神力。能令大海濁水清淨。汝何以不與。又言。佛問汝。若有人四神足好修。可住世一劫若減一劫。佛四神足好修第一。欲住世一劫若減一劫。汝默然不答。如是至三。汝亦默然。汝若答佛神足好修應住世一劫若減一劫。正由汝故。令世尊早入涅槃。是汝之罪。阿難言。魔蔽我心。是故無言。非我惡心而不答佛。迦葉又言。汝與佛疊僧伽梨。以足蹈上。是汝之罪。阿難言。爾時大風卒起無人助我。風吹來墮我脚下。非不恭敬故蹈佛衣。又言。佛陰藏相涅槃後以示女人。是何可恥。是汝之罪。阿難言。我爾時思。若諸女人見佛陰藏相者。便自羞恥女人之形。願求男子之身。修行佛相種福德業。故我示之。不為無恥故破戒也。大迦葉言。汝有六罪。應僧中悔過。阿難言諾。謹隨大迦葉及僧教。是時阿難長跪合掌偏袒右肩即脫革屣六罪懺懺竟。大迦葉復於僧中手牽阿難出。語阿難言。斷汝漏盡然後來入。殘結未盡汝勿來也。如是語竟。便自閉門。爾時諸阿羅漢議言。誰能結集法藏者。阿泥盧豆言。舍利弗是為第二佛有好弟子。名憍梵波提。柔軟和雅常處閑居善知法藏。今在天上尸利沙樹園中。可遣使請來。大迦葉語下座。汝次應僧使到天上尸利沙樹園中憍梵波提住處。到已語憍梵波提。大迦葉諸漏盡阿羅漢。皆會閻浮提。僧有大法事。汝可速來。是比丘歡喜敬諾受僧勅命。頭面禮僧右遶三匝。如金翅鳥騰空而往。到已禮足言。大迦葉有語。今僧有大法事。可疾速來觀眾寶聚。是時憍梵波提心疑。語是比丘言。僧將無鬪諍事喚我耶無有破僧者不。佛日不滅度耶。是比丘言。實如所言。大師世尊已滅度。憍梵波提言。佛滅度太疾。世間眼滅。隨佛轉法輪大將。我和尚舍利弗今在何所。答曰。先入涅槃。憍梵波提言。大師法將各自別離。當可奈何。摩訶目揵連今在何所。答言。亦已滅度。憍梵波提言。佛法欲散。大人過去。眾生可愍。長老阿難今何所作。答曰。阿難比丘憂愁啼哭不能自喻。憍梵波提言。阿難懊惱由有愛結別離生苦。羅睺羅復云何。答言。得阿羅漢故無憂無愁。但念諸法無常之相。憍梵波提言。難斷之愛已能斷故。又言。我失大師世尊。於是中住。亦何所為。我和尚大師復已滅度。我今不能下閻浮提。今即於此而般涅槃。說此語已即入禪定。涌在虛空身放光明種種神變。自身出火而燒於身。身中出水四道流下。至大迦葉所。水中有聲說此偈言。

At that time, Mahākāśyapa addressed the assembly, saying: “The Buddha's Dharma is about to perish. The Buddha, out of compassion for sentient beings, practiced various austerities through three asaṃkhyeya-kalpas to learn and attain this Dharma. Now that the Buddha has entered nirvāṇa, those among his disciples who knew the Dharma, upheld the Dharma, and recited the Dharma are all likewise following him into parinirvāṇa. The Dharma is now on the verge of extinction. Sentient beings of the future are deeply to be pitied, deprived of the eye of wisdom, foolish, blind, and in darkness. The Buddha's great benevolence and compassion grieved for sentient beings. We ought to obey and comply with the Buddha's teachings: we must wait until the Tripiṭaka has been compiled before passing into extinction at will.” The assembled throng that had arrived all accepted his instruction and remained.

Then Mahākāśyapa selected one thousand persons. With the exception of Ānanda, all were arhats who had obtained the six supernormal powers, were endowed with the three knowledges, could freely enter and emerge from the various dhyānas and samādhis in direct and reverse order and by skipping levels, recited the Tripiṭaka, were versed in both inner and outer scriptures, were also well read in and knowledgeable of the eighteen great treatises of the non-Buddhists, and were all capable of debating and subduing those of heterodox traditions. Formerly, when King Bimbisāra attained the Way, eighty-four thousand officials and dependents also each attained the Way; at that time, the king gave orders that within the palace, food offerings should constantly be provided for one thousand persons. King Ajātaśatru did not discontinue this practice.

Mahākāśyapa then reflected: “If we constantly beg for food, non-Buddhists will forcibly come to cross-examine and challenge us, causing the Dharma proceedings to be neglected. Currently, food offerings are constantly prepared in Rājagṛha to provide for one thousand persons. There we can abide and compile the Dharma repository. For this reason, I shall select one thousand persons and must not take more.”

Thereupon, Mahākāśyapa, accompanied by the one thousand persons, arrived at Mount Gṛdhrakūṭa in Rājagṛha. He addressed King Ajātaśatru: “Supply us with food, sending it daily. Now we are compiling the Dharma repository and cannot go elsewhere.”

During the summer retreat there, on the initial fifteenth day when the precepts were recited, Mahākāśyapa entered meditative concentration and, viewing with the divine eye, inspected who in this assembly still had afflictions and ought to be expelled. Only Ānanda alone had not exhausted them. Mahākāśyapa arose from concentration, took Ānanda by the hand in the midst of the assembly, led him out, and said: “Now the pure assembly is compiling the Dharma repository. Your fetters are not yet exhausted; you cannot stay here.”

At that time, Ānanda felt ashamed, wept sorrowfully, and thought to himself: “For twenty-five years I attended upon the World-Honoured One, serving at his side, and never once did I experience such distress. The Buddha was truly of great virtue, compassionate and forbearing.” Having thus reflected, he addressed [Mahākāśyapa]: “I had the capability and could have attained the Way long ago. But according to the rules of all Buddhas, an arhat may not attend upon them at their side or run errands. For this reason, I kept the residual fetters and did not completely sever them.”

[Mahākāśyapa] further said: “You have yet other offenses. The Buddha's intention was not to allow women to leave home; you earnestly urged and requested the Buddha to permit them to pursue the Way. Because of this, the Buddha's True Dharma declined and waned after five hundred years. This is your offense.”

Ānanda said: “I took pity on Gautamī. Furthermore, the Dharma of the Buddhas of the three periods of time all possess the four assemblies; why should my World-Honoured One alone lack them?”

[Mahākāśyapa] further said: “When the Buddha was about to enter nirvāṇa near the city of Kuśinagara, the Buddha suffered from back pain; having folded the uttarāsaṅga fourfold and spread it to lie down, he said to you: ‘I need water.’ You did not supply it. This is your offense.”

Ānanda said: “At that time, five hundred carts crossed the stream and muddied the water, which is why I did not draw it.”

[Mahākāśyapa] further said: “Even if the water was turbid, the Buddha possessed great supernormal power, capable of making even the turbid water of the great ocean clear and pure. Why did you not give it to him?”

[Mahākāśyapa] further said: “The Buddha asked you: ‘If a person has well cultivated the four bases of supernormal power, he may remain in the world for an eon, or slightly less than an eon.’ The Buddha's cultivation of the four bases of supernormal power was foremost, and he wished to remain in the world for an eon, or slightly less than an eon. You remained silent and did not reply. This happened up to three times, and you were likewise silent. Had you replied to the Buddha that, having well cultivated the bases of supernormal power, he ought to remain in the world for an eon or slightly less than an eon, [he would have remained]. It was precisely because of you that the World-Honoured One entered nirvāṇa early. This is your offense.”

Ānanda said: “Māra obscured my mind; therefore I spoke no words. It was not out of ill intent that I did not answer the Buddha.”

Mahākāśyapa further said: “When folding the saṃghāṭī for the Buddha, you stepped upon it with your foot. This is your offense.”

Ānanda said: “At that time a great wind suddenly arose, and there was no one to assist me. The wind blew it so that it fell under my feet. It was not out of disrespect that I stepped on the Buddha's robe.”

[Mahākāśyapa] further said: “After the Buddha's nirvāṇa, you showed the Buddha's concealed organ to women. How shameful that is! This is your offense.”

Ānanda said: “At that time I thought: ‘If women see the mark of the Buddha's concealed organ, they will feel ashamed of their female form, vow to seek the body of a man, cultivate the Buddha's marks, and plant the karmic roots of merit.’ Therefore I showed it to them; it was not out of shamelessness that I violated the precepts.”

Mahākāśyapa said: “You have six offenses; you should repent of them in the midst of the saṃgha.”

Ānanda agreed, saying: “I respectfully follow the instructions of Mahākāśyapa and the saṃgha.” Thereupon, Ānanda knelt upright with palms joined, bared his right shoulder, took off his leather sandals, and repented of the six offenses. After the repentance was completed, Mahākāśyapa again took Ānanda by the hand in the midst of the saṃgha, led him outside, and said to Ānanda: “Sever your outflows until none remain, and only then may you come in. As long as your residual fetters are not yet exhausted, do not come!” Having spoken thus, he shut the door.

At that time, the arhats discussed, saying: “Who can compile the Dharma repository?”

Aniruddha said: “Śāriputra was the second Buddha and had an excellent disciple named Gavāmpati. He is gentle, harmonious, and elegant, always dwells in seclusion, and is well-versed in the Dharma repository. He is now in heaven, in the Śirīṣaka Grove; we can send an envoy to invite him to come.”

Mahākāśyapa said to a junior monk: “It is your turn to act as the saṃgha's envoy to the heaven, to the Śirīṣaka Grove where Gavāmpati dwells. Having arrived, say to Gavāmpati: ‘Mahākāśyapa and all the arhats whose outflows are exhausted have assembled in Jambudvīpa. The saṃgha has a great Dharma affair; you should come quickly.’”

This monk joyfully and respectfully agreed, receiving the command of the saṃgha. He bowed his head and face to the saṃgha's feet, circumambulated them three times to the right, and soared into the sky like a garuḍa. Having arrived, he prostrated at [Gavāmpati's] feet and said: “Mahākāśyapa has sent word: ‘Now the saṃgha has a great Dharma affair; you should come quickly to behold the assembly of many jewels.’”

At that time, Gavāmpati felt doubt in his mind and said to the monk: “Is the saṃgha calling me over some dispute? Is there someone attempting a schism in the saṃgha? Has the sun of the Buddha not entered extinction?”

The monk said: “It is indeed as you say: the Great Master, the World-Honoured One, has already entered extinction.”

Gavāmpati said: “The Buddha entered extinction too swiftly; the eye of the world is extinguished! Where is my preceptor Śāriputra now, the great general who turned the wheel of the Dharma following the Buddha?”

[The monk] answered: “He entered nirvāṇa beforehand.”

Gavāmpati said: “The Great Master and the Dharma general have parted from each other; what can be done? Where is Mahāmaudgalyāyana now?”

[The monk] answered: “He too has entered extinction.”

Gavāmpati said: “The Buddha's Dharma is about to scatter; the great men have passed away; sentient beings are to be pitied! What is Venerable Ānanda doing now?”

[The monk] answered: “The monk Ānanda weeps in sorrow and grief, unable to console himself.”

Gavāmpati said: “Ānanda's anguish arises from the fetters of affection; separation engenders suffering. How about Rāhula?”

[The monk] answered: “Because he has attained arhatship, he is free of grief and sorrow; he merely reflects upon the impermanent characteristics of all conditioned phenomena.”

Gavāmpati said: “Because he has already been able to sever the affection that is difficult to sever.” He further said: “Now that I have lost the Great Master, the World-Honoured One, what purpose is there in staying here? My preceptor and the Great Master have both passed into extinction; I cannot go down to Jambudvīpa now. I shall enter parinirvāṇa right here.”

Having uttered these words, he entered meditative absorption, rose into the air, emitted light from his body, and manifested various supernormal transformations. Fire issued from his own body and consumed it, while water flowed down in four streams from within his body, reaching Mahākāśyapa's location. A voice within the water spoke this verse: