出三藏記集 1

English (machine translation) 1

Language: English

Now, the ultimate truth is profound and still, and the dharmatā is empty and serene. Yet to open beings [to the Dharma] and guide the conventional, nothing serves as a ford except speech. Therefore, non-duality is answered in silence, converging at the gate of empty meaning; a single sound shakes forth eloquence, responding to the realm of manifold beings. Ever since our teacher Śākyamuni appeared in the world, he proclaimed his first words at Mṛgadāva and completed his final teachings at the Golden River. Sūtras were used to entice beginners of minor capacity, and square-equal scriptures were employed to encourage broad minds. The wondrous wheel distinguishes twelve divisions; the aggregate of teachings sums its essentials in eighty thousand gates. When the Sugata concealed his traces, arhats compiled the canon. At first, the four Āgamas gathered the sūtras; halfway through, the five divisions partitioned the vinaya. The great treasure being thus present, sentient beings relied upon it. Yet the Way is magnified through humans, and the Dharma awaits conditions to be revealed. If there is the Way without the [right] persons, even though the texts exist, none will awaken; if there is the Dharma without [favourable] conditions, even though living in the same age, none will hear it. Hearing the Dharma relies upon the arrival of the time; awakening to the Way depends upon the ripening of capacity. Only when capacity ripens does the truth respond; only when the time arrives does transformation circulate. Long ago in the Zhou dynasty, the Awakened One arose, yet the spiritual ford was barred far away. In the Han era, the semblance teaching [came], and the wondrous scriptures only then began to flow: that the Dharma awaits conditions to be revealed is indeed verified! By the end of the Han, An Shigao proclaimed and translated, making it increasingly clear; in the early Wei, Kang Senghui commented and explained, making it gradually unhindered: that the Way is magnified through humans is verified herein! From the restoration of the Jin, the tripiṭaka broadened ever more. Distinguished guests from external lands arrived in dense succession; wise scholars of the Central Plains shone brightly and arose as luminaries. Kumārajīva raised its grand outlines, and Dao'an and Huiyuan stirred its profound principles. On the banks of the Wei, the assembly of Xiaoyao was vigorously conducted; on Mount Lu, the terrace of prajñā was established. That the semblance Dharma found its people was at its peak here! Originally, scriptures emerged from the Western Regions and circulated to the East. Borne across ten thousand li, they were translated between Hu and Han. Because the regional pronunciations were distinct, the texts had agreements and differences; because they arrived repeatedly before and after, the titles had old and new versions. Yet later scholars could seldom investigate and scrutinize them. Consequently, they copied texts continuously in succession without knowing the years when the scriptures were issued, and chanted and preached side by side without discerning the persons who transmitted the Dharma. In transmitting and receiving the Way, there was already an omission. Now, even for a single holy assembly [under the Buddha], five matters are still used to verify the sūtra; how much more so for a thousand years of intersecting translations—could one remain ignorant of the persons and eras? In the past, Master Shi Dao'an, endowed with vast talent and profound insight, thereupon compiled a catalogue of sūtras, correcting what he heard and saw into clear divisions. Since then, wondrous scriptures have appeared at intervals, all being the treasure-sea of the Great Vehicle, constantly studied and lectured upon in mutual emulation. Yet for their dates and names of persons, none has systematized and linked them. As years and months pass, their original sources are on the brink of being lost; where will future generations turn to clarify their doubts? Sengyou, shallow and ordinary, has prematurely relied upon the Dharma gate, revering the profound teaching and vowing to magnify the great transformation. Whenever morning or evening arrives, I recite and uphold; in autumn and summer, I lecture and explain. Never has my mind not galloped to the Āmrapālī Grove, or my shadow leapt at the Vulture Peak! Thereupon, urging on my feeble intent, following the waves to investigate the source, I have sewn together what I have heard and named it the Chu sanzang jiji. First, the Record of Circumstances is compiled; second, the Catalogue of Titles is arranged; third, the Prefaces to the Sūtras are collected; fourth, the Biographies are recounted. When the Record of Circumstances is compiled, the original foundation is made clearly manifest; when the Catalogue of Titles is arranged, the list of chronological eras does not fall into oblivion; when the Prefaces to the Sūtras are collected, the occasions of excellent assemblies are sufficiently attested; when the Biographies are recounted, the character of those figures can be observed. I have also drilled into and analyzed the inner scriptures, and scrutinized and reflected upon external records, consulting previous knowledge and verifying with old reports. If the persons and eras are grounded in evidence, they are indicated as the guide; if rumors and reports are not yet clear, the text notes an omission. Holding the tablets and poising the brush, my resolve rests on reliable history; reconsidering thrice and pondering nine times, I take matters from truthful records. Once what has evidence is marked, that which lacks a source reveals itself. I hope that puddles will not mix with pure milk, and stones of Yan will not be confused with the jade of Chu. Yet with my shallow well-view and pipe-peep, I am deeply ashamed before the vastly learned; if anything is incomplete, I entrust it to the bright and wise.

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Record of the Circumstances of the Compilation of the Tripiṭaka, No. 1
Record of the Five Hundred Arhats' Compilation of the Tripiṭaka from the Daśādhyāya-vinaya, No. 2
Record of the Compilation of the Eight Canons from the Bodhisattva-garbhastha-sūtra, No. 3
Record of the Agreements and Differences in Writing, Sound, and Meaning in Translating Sūtras between Hu and Han, No. 4
Record of the Differences in Earlier and Later Translations of Sūtras, No. 5

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Record of the Circumstances of the Compilation of the Tripiṭaka, No. 1 (Extracted from the Mahāprajñāpāramitopadeśa)

1.6

The Buddha entered parinirvāṇa in the country of Kuśinagara between the twin śāla trees, lying on a couch with his head to the north. Heaven and earth shook; lions and the hundred beasts all roared loudly; the devas and humans wailed and wept; the mountains, forests, and trees all broke and split. Limitless hundreds of thousands of goddesses and human women wept profusely, unable to contain themselves. Those still in training were all displeased and dejected; those beyond training merely contemplated all dharmas as impermanent. Only Ānanda, whose affection was not yet eradicated and who had not yet separated from desire, had his mind submerged in an ocean of grief and could not pull himself out. At that time, Aniruddha said to Ānanda: 'You guard the Buddha's treasury of Dharma; you should not submerge yourself in an ocean of grief like an ordinary person. All conditioned things bear the mark of impermanence. Furthermore, the Buddha entrusted the Dharma to you, yet now in your sorrow and dejection you will lose what you have received. You must ask the Buddha: "After the Buddha's nirvāṇa, how shall we practice the Way? Who shall be our master? How shall we dwell together with foul-mouthed Channa? What words shall be placed at the very beginning of the Buddha's sūtras?" Various future matters like these—you must ask.' Hearing these things, Ānanda's dejected mind slightly awoke and obtained the power of mindfulness of the Way. Beside the Buddha's couch, he asked the Buddha about these matters. The Buddha told Ānanda: 'Whether while I am present or after my extinction, rely upon the Dharma and rely upon nothing else. How does a monk rely upon the Dharma and rely upon nothing else? He contemplates the body internally, constantly mindful, one-pointed in mind, with wisdom present, striving diligently in vigor, removing worldly greed and sorrow. So too does he contemplate the external body, and internal-and-external body. Contemplating internal feelings, mind, and dharmas in the applications of mindfulness is also like this. This is called relying upon the Dharma and relying upon nothing else. From now on, the Prātimokṣa Sūtra shall be your great master. In accordance with what is spoken in the Vinaya Sūtra, physical actions and verbal actions should be practiced in this way. The monk Channa should be punished according to the Brahmadaṇḍa. If his mind becomes gentle and subdued, one should teach him the Kātyāyanāvavāda-sūtra, and he will immediately attain the Way. At the beginning of the treasury of the Dharma jewel that I have gathered for three asaṃkhyeya-kalpas, one should speak thus: "Thus have I heard: at one time, the Buddha was in such-and-such direction, in such-and-such country, in such-and-such place in a forest." Why is that? At the beginning of the sūtras of past and future Buddhas, these words are also declared. The present Buddhas, when approaching nirvāṇa, also instruct that such words be declared. Now after my nirvāṇa, the beginning of the sūtras should likewise declare the words "Thus have I heard".' After the Buddha had passed into extinction, the great arhats each followed their own intent: in various mountain forests, flowing springs, ravines, and valleys, they cast off their bodies and entered parinirvāṇa in various places. Some flew up into empty space, departing like geese in flight, displaying various spiritual transformations so as to cause the multitude to attain pure faith, and entered parinirvāṇa. At that time, the devas of the six desire heavens up to the devas of the Śubhakṛtsna form realm, having witnessed these events, each thought to themselves: 'Now that the Buddha-sun has set, the disciples of dhyāna, samādhi, and liberation whose radiance [shone] have also passed into extinction. These sentient beings have the sicknesses of manifold defilements, lust, anger, and delusion; this physician of the Dharma has now swiftly passed into extinction—who shall treat them? The wondrous lotus flowers among the disciples born within the limitless ocean of wisdom are now dried up again; the Dharma tree is broken down, and the Dharma cloud has dispersed. The bull elephant king of great wisdom has already departed, and the young elephants also follow. The Dharma merchant has already gone; from whom shall we seek the Dharma jewel?' Together they assembled and went to Mahākāśyapa. Having made obeisance, they praised him in verse, and having praised him, they said: 'Does the Venerable, Kind One know or not? The Dharma boat is about to break; the Dharma city is about to collapse; the Dharma ocean is about to dry up; the Dharma banner is about to fall; the Dharma lamp is about to go out. Those who practice the Way gradually diminish, and the power of evil grows ever stronger. You should, with great compassion, establish the Buddha-dharma!'

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At that time, Kāśyapa's mind was vast as the ocean, clear, still, and unmoved. After a long while, he replied: 'What you say is truly as spoken: before long, the world will be blind and ignorant without wisdom.' Thereupon Mahākāśyapa silently accepted the request. Having bowed, the devas suddenly disappeared and each returned [to their realms].

1.8

At that time, Kāśyapa reflected: 'How can this Buddha-dharma, so difficult to obtain over three asaṃkhyeya-kalpas, be made to remain long in the world?' Having reflected, [he thought]: 'I know how this Dharma can be made to remain long in the world: one should compile the sūtras, abhidharma, and vinaya to make the three Dharma treasuries. In this way the Buddha-dharma can remain long, and people of future ages can receive and practice it. Why is that? Life after life, the Buddha toiled with compassion for sentient beings, learning and attaining this Dharma to expound it for humanity. We too should uphold the Buddha's teachings to proclaim, propagate, and transform.' Having spoken these words, Kāśyapa stood upon the summit of Mount Sumeru, struck the bronze gaṇḍī, and spoke this verse:

1.9

Disciples of the Buddhas, / if you are mindful of the Buddha, / you should repay the Buddha's kindness: / do not enter nirvāṇa!

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The sound of this gaṇḍī transmitted Mahākāśyapa's command, reaching everywhere across the trichiliocosm, so that all heard it. All disciples who possessed spiritual powers gathered at the dwelling of Mahākāśyapa.

1.11

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:

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“Gavāmpati bows his head in homage / To the supreme, great virtuous saṃgha of the wondrous assembly. / Hearing that the Buddha has entered extinction, I follow and depart, / Just as when the great elephant departs, the calf follows.”

1.13

The junior monk took the robes and bowl and returned to the saṃgha. Meanwhile, Ānanda reflected, seeking to exhaust his residual fetters. Sitting in meditation and pacing in walking meditation, he diligently sought the Way. This Ānanda possessed much wisdom but little concentration; thus he did not attain the Way immediately. Only when concentration and wisdom are balanced can one attain it swiftly. As the final watch of the night was about to pass, utterly exhausted, he stopped to rest and reclined towards his pillow. Before his head reached the pillow, he was suddenly enlightened, like a flash of lightning illuminating the darkness so that one sees the path. Ānanda thus entered the vajra-like samādhi, crushed all the mountains of afflictions, attained the three knowledges and six supernormal powers, was endowed with the eight liberations, and became an arhat of great power. That very night, he went to the door of the saṃgha hall, knocked upon the door, and called out. Mahākāśyapa asked: “Who is knocking on the door?” He answered: “I am Ānanda.” [Mahākāśyapa] asked again: “Why have you come?” He answered: “Tonight I have exhausted all outflows.” [Mahākāśyapa] further said: “I will not open the door for you. Come through the keyhole!” Ānanda said: “Yes.” He then used his supernormal power to enter through what was not a doorway, bowed to the feet of the saṃgha, and repented. Mahākāśyapa said: “Do not take offense at me anymore.” Mahākāśyapa stroked his head with his hand, [saying]: “I purposely did this to cause you to attain the Way; bear no resentment. I feel the same toward you. Since you have personally realized it, it is just like drawing a hand through empty space with nothing adhering to it; the mind of an arhat is also like this. Return to your original seat.”

At that time, the saṃgha again deliberated together: “Gavāmpati has already entered extinction. Who else can compile the Dharma repository?”

Aniruddha said: “This Venerable Ānanda, among the Buddha's disciples, constantly attended closely upon the Buddha; having heard the sūtras, he could retain them, and the Buddha constantly praised him. Ānanda alone should compile the Dharma repository.”

At that time, Mahākāśyapa stroked Ānanda's head and said: “The Buddha entrusted you with the command to uphold the Dharma repository. You ought to repay the Buddha's kindness. Where did the Buddha first preach the Dharma? The Buddha's great disciples who could protect and maintain the Dharma repository have all entered extinction; only you alone remain. Now, in accordance with the Buddha's intention and out of pity for sentient beings, you should compile the Dharma repository.”

Thereupon, Ānanda respectfully paid homage to the saṃgha and sat upon the lion seat. Then Mahākāśyapa spoke this verse:

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“The Buddha is the holy lion king; / Ānanda is the Buddha’s son. / Sitting upon the lion seat, / He beholds the assembly without the Buddha. / In such a great assembly of virtue, / Without the Buddha it has lost its majesty, / Just as when the sky lacks the moon, / Though stars be present, it is not adorned. / Speak, you man of great wisdom! / You, son of the Buddha, must expound! / Where did the Buddha first preach? / Now you must display and reveal it.”

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At that time, the Venerable Ānanda single-mindedly joined his palms, faced the direction of the Buddha's nirvāṇa, and spoke thus:

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“When the Buddha first preached the Dharma, / I did not see it at that time; / Having heard it passed on in this manner: / The Buddha was in Vārāṇasī. / For the sake of the five monks, / The Buddha first opened the gate of ambrosia, / Preaching the Dharma of the four noble truths: / The truths of suffering, origin, cessation, and path. / Ājñāta-Kauṇḍinya / Was the first to attain the vision of the Way; / Eighty thousand hosts of devas / Also entered upon the path of the Way.”

1.17

When the one thousand arhats heard these words, they ascended into the sky to a height of seven tāla trees, and all said: “Great is the power of impermanence! Whereas we saw the Buddha preaching the Dharma with our own eyes, now it is said: ‘Thus have I heard.’” Then they spoke a verse:

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“We saw the Buddha’s bodily marks, / Resembling a mountain of purple gold; / The wondrous marks and multitude of virtues have vanished, / And only the name alone remains.”

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The Venerable Aniruddha spoke this verse:

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“Alas for the impermanence of the world! / Like the moon in water or a plantain tree; / Merits fill the three realms, / Yet are destroyed by the wind of impermanence.”

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At that time, Mahākāśyapa again spoke a verse:

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“The power of impermanence is exceedingly great: / The foolish, the wise, the poor, the rich, the noble, / Those who have attained the Way and those who have not— / None can escape it. / Not by artful words or wondrous treasures, / Nor by deceit or forceful contention [can it be averted]; / Just as fire burns myriad things, / The mark of impermanence is naturally thus.”

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Mahākāśyapa said to Ānanda, "From the Turning of the Wheel of the Dharma Sūtra to the Mahāparinirvāṇa, compile them into the four Āgamas: the Ekottarika-āgama, the Madhyama-āgama, the Dīrgha-āgama, and the Saṃyukta-āgama. This is called the Sūtra-dharma-piṭaka." The arhats further asked, "Who is able to clearly compile the Vinaya-piṭaka?" All said, "The elder Upāli is foremost among the five hundred arhats in upholding the Vinaya. Let us now invite him." They then invited him, saying, "Arise and take the lion throne. Where was the Buddha when he first expounded the Vinaya and laid down the precepts?" Upāli then received the order of the Saṅgha and sat upon the lion throne: "Thus have I heard: At one time, the Buddha was in Vaiśālī. At that time, Sudinna, son of the elder Kalandaka, first engaged in sexual desire. By this causal condition, the first grave offense was established: the meaning of the two hundred and fifty precepts was made into three divisions; seven dharmas, eight dharmas, the Bhikṣuṇī-vinaya, and the Ekottarika." Upāli asked [and established] the miscellaneous section and the virtuous section; such eighty sections formed the Vinaya-piṭaka. The arhats further deliberated together and invited Ānanda to compile the Abhidharma-piṭaka. They then invited him, saying, "Arise and take the lion throne. Where did the Buddha first expound the Abhidharma?" Ānanda received the order of the Saṅgha and said, "Thus have I heard: At one time, the Buddha was in the city of Śrāvastī. At that time, the Buddha addressed the monks: 'Whoever does not eradicate the five terrors, the five offenses, and the five enmities, by this causal condition, in this present life experiences immeasurable suffering in body and mind, and further in future lives falls into the evil destinies. Whoever is without these five terrors, five offenses, and five enmities, by this causal condition, in this present life experiences various pleasures of body and mind, and in future lives is born into the joy of the heavens. What five terrors should be kept far from? First, killing living beings; second, stealing; third, sexual misconduct; fourth, false speech; fifth, drinking liquor.'" Such things were called the Abhidharma-piṭaka. When the compilation of the three Dharma-piṭakas was completed, the devas, humans, ghosts, spirits, dragon kings, and others presented various offerings of heavenly flowers, incense, banners, canopies, and clothing in homage to the Dharma. Thereupon a verse was spoken:

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Out of pity for the world, / They compiled the three Dharma-piṭakas: / The ten powers and all-knowledge, / The lamp of wisdom's radiant light spoken [by the Buddha].

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Here ends the brief account of the three piṭakas.

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Record Two: The Five Hundred Arhats' Production of the Tripiṭaka in the Daśādhyāya-vinaya

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The preface to the Daśādhyāya-vinaya also says: Kāśyapa said, "Previously, when I was heading from the city of Pāvā toward the city of Kuśinagara, I heard on the road of the Buddha's nirvāṇa. An ignorant monk said, 'I am now master of myself: what I wish to do, I will do; what I do not wish to do, I will refrain from doing.' Furthermore, there were monks who spoke of non-Dharma as Dharma, and of Dharma as non-Dharma. For this reason, the Dharma-piṭaka should be compiled." Thereupon a karman was performed. Among the five hundred arhats, only Ānanda remained at the stage of a trainee (śaikṣa). They resided together for the summer retreat in Rājagṛha. First, they had Upāli bring forth the Vinaya-piṭaka. When each single matter was concluded, he asked Ājñātakauṇḍinya, and next asked the elder Cunda, Daśabalakāśyapa, and the rest of the five hundred arhats, down to the lowest, Ānanda, saying, "Is it as Upāli has said or not?" All replied, "I too heard this matter and this Dharma to be so." At that time Kāśyapa made an announcement amidst the Saṅgha, saying, "Let the venerable Saṅgha listen: The compilation of the first matter is complete. This is the Dharma; this is the teaching of the Buddha. No monk has said that it is non-Dharma or not the Buddha's teaching. Because the Saṅgha has silently approved, this matter shall be upheld thus." So it proceeded until the entire Vinaya-piṭaka was compiled. Only thereafter did he order Ānanda to bring forth the Sūtra-piṭaka and the Abhidharma-piṭaka. When Ānanda at last said, "Thus have I heard: At one time...," the five hundred arhats all knelt down on the ground in the barbarian posture, and with falling tears said, "We heard and saw the Dharma face-to-face from the Buddha, yet he only says 'I have heard.'" Kāśyapa said to Ānanda, "From now on, the beginning of [all texts of] the three piṭakas shall uniformly say 'Thus have I heard.'" Therefore, both [traditions] are preserved.

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Record Three: The Production of the Eight Piṭakas in the Bodhisattvagarbha-sūtra

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The Bodhisattvagarbha-sūtra says: Kāśyapa addressed Ānanda, saying, "Of the Dharma expounded by the Buddha, do not let a single word or single character be deficient or omitted. Gather what pertains to the Bodhisattva-piṭaka in one place; gather what pertains to the Śrāvaka-piṭaka in one place; and put what pertains to the Vinaya-piṭaka in one place." At that time Ānanda first brought forth the sūtras: the Garbhotpatti-piṭaka was the first; the Antarābhava-piṭaka, the second; the Mahāyāna-vaipulya-piṭaka, the third; the Vinaya-piṭaka, the fourth; the Daśabhūmika-bodhisattva-piṭaka, the fifth; the Kṣudraka-piṭaka, the sixth; the Vajra-piṭaka, the seventh; and the Buddha-piṭaka, the eighth. In this way, the scriptural Dharma of the Buddha Śākyamuni was complete.

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Record Four: Similarities and Differences in the Scripts, Sounds, and Meanings of Hu and Chinese Translations of Sūtras

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Now, the divine principle is soundless; it relies upon spoken words to convey meaning. Spoken words are traceless; they depend on written characters to depict sounds. Therefore, characters are the snare for words, and words are the trap for principle. When sound and meaning tally, neither may be neglected. Thus the practical application of writing encompasses the universe: though its traces are bound to brush and ink, its principle accords with the divine. In ancient times, there were three creators of scripts. The eldest was named Fan (Brahmā); his script ran to the right. The next was called Kharostha; his script ran to the left. The youngest was Cangjie; his script ran downward. Brahmā and Kharostha lived in India; the Yellow Emperor's scribe Cangjie was in the central lands of China. Brahmā and Kharostha took their model from the Pure Devas; Cangjie drew his patterns from bird tracks. The strokes of their writing indeed differed, but in conveying principle they are identical. Looking upward to inquire into what previous enlightened ones have expounded, there are sixty-four scripts: divided by the styles of writing like the deer-wheel and revolving eyes, while the dragon and ghost eightfold classes have distinct forms of characters. Only Fan and Kharostha are the supreme scripts of the world; therefore, the various countries of India call them divine scripts. Although the copying of sūtras in the western regions all traces its ancestry to the Fan script, the thirty-six kingdoms often show differences, comparable perhaps to the variant forms of seal and large-seal scripts in the Central Lands. When we examine the ancient script of Cangjie, it changed successively through dynasties: the ancient moved to large-seal, the large-seal shifted to small-seal, and the small-seal was altered into clerical script; its transformations were many. As for the eight derivative styles, there are the immortal, dragon, cloud, and lingzhi forms; among the twenty-four scripts, there are the stamped, set, needle, and spearhead types. Though the names and realities are numerous, their practical use is very limited. Yet when we trace the origin and establish the definition, their forms are fully provided in the six types of characters; and in being quick to adapt to the times, nothing is more essential than the clerical method. The sources of eastern and western writing can thus also be briefly investigated. As for the sounds of Hu speech, their single and compound expressions have no constancy: sometimes a single character encompasses many principles; sometimes several words form a single meaning. Examining the Mahāparinirvāṇa-sūtra, it lists fifty characters, fully explaining manifold meanings in fourteen vowels, calling them the roots of characters. Observing their emission of speech and articulation of sounds, they assist one another in modulating turns, differing by long and short, or by the root of the tongue and the tip of the lips. Moreover, a single sound in Hu characters cannot form an utterance: it must require additional words to complete the phrase, only after which the meaning is achieved. How could it not be difficult for translators to convey the intended meaning? Furthermore, Fan writing constructs texts with half-letters and full-letters. The reason they are called half-letters is that their meaning is not yet complete, so the body of the character is half-formed and partial, just as the Chinese character for 'moon' is deficient at its side. The reason they are called full-letters is that their principle is already ultimate, so the body of the character is complete and full, just as the Chinese character for 'sun' is filled in its shape. Therefore, half-letters have a negative sense to illustrate the afflictions (kleśa), while full-letters have a positive sense to illustrate the permanently abiding. Again, the body of a half-letter is like the Chinese character 'yan' (言); the body of a full-letter is like the Chinese character 'zhu' (諸). Only when 'zhe' (者) is paired with 'yan' (言) is the character 'zhu' formed; 'zhu' being a combination of the two is an example of the full. The single, independent standing of 'yan' is of the class of the half. Although the half-letter is singular, it is the fundamental root of characters: because of the existence of the half-letter, the full-letter can be formed. This is like how an ordinary person begins in ignorance and is able to attain the permanently abiding. Therefore, meanings are formulated from characters to illustrate nirvāṇa. The profound meanings of Fan literature are all of this kind. For this reason, the proclamation and comprehension of Fan texts depends upon clear translation. Translation (yi) means explanation (shi): mutually explaining between two countries; if the words are erroneous, the principle will be violated. From the end of the Former Han, when the scriptural Dharma first circulated, the translated sounds were all corrupt, not yet clearly refined. Thus 'futou' (Buddha) and 'sangmen' (śramaṇa) were mistakenly recorded in the Han histories; if sounds and characters were like this, how much more so the meanings! Examining the classical canons of the Central Lands, when chanting the Odes and upholding the Rites as transmitted from teacher to disciple, there were still errors and confusion. The Odes say: 'There is a hare, here is its head.' 'Si' (斯) should be 'xian' (鮮); because the sound in the Qi dialect was corrupt, it ended up altering the text of the Odes. This is an example of the 'sangmen' kind. The Book of Rites says: 'Confucius rose early (zao 蚤).' 'Zao' (蚤) should be 'early' (zao 早), yet the character is written identically to the flea (zao 蚤). This is an instance of an ancient character sharing the same form, which is an example of the 'futou' kind. If the ancient scriptures of the Middle Kingdom already had such variations as 'si' and 'zao', what wonder is there in 'tou' and 'sang' when translating from distant barbarian lands? As for conveying meanings by translating words, the choice of phrasing depends upon the pen. This is why the various new and old sūtras are broadly similar yet slightly different. In the language of India, one says Vimalakīrti: old translations explain it as 'Stainless Fame' (Wugoucheng); translations from the Guanzhong region say 'Pure Name' (Jingming). 'Pure' is simply 'stainless'; 'name' is simply 'fame'. Here the words differ while the meaning is equal. Old sūtras say 'Zhongyou' (All-Blessing); new sūtras say 'Shizun' (World-Honoured One). This is a difference in conceptual formulation. Old sūtras say 'Gantaphe' (Gandharva); new sūtras say 'Qiandapo'. This is a difference in regional phonetic transcription. Having briefly cited three items, the rest can be deduced by analogy. Therefore, the gain or loss of meaning depends upon the translator; whether the diction is plain or ornate rests with the scribe who holds the brush. Some are good at the Hu meaning but do not understand the Chinese intent; some are clear in Chinese text but do not comprehend the Hu sense. Though possessing partial understanding, they remain ultimately obstructed from full penetration. If both Hu and Chinese are clearly understood, and the meaning and principle flow in all four directions, only then can the profound mysteries of the sūtras be expounded and rectified. In ancient times, translators were unable to be thoroughly proficient, which is why the textual meaning of old sūtras came to have obstacles. How could it be that the sūtras themselves were obstructed? It was simply the failing of the translators. In the past, An Shigao of Parthia was exceptionally intelligent and outstanding; the various sūtras he produced were balanced and proper in plainness and ornamentation. An Xuan and Yan Fotiao were tireless and methodical; Zhi Qian and Kang Senghui were refined, elegant, and fluent. All these worthy men were admired in former generations. When it came to Master Dharmarakṣa, he was dedicated and meticulous, mastering both Chinese and barbarian traditions; his translation of texts and transmission of sūtras did not fall short of the old masters. Coming to Dharma Master Kumārajīva, his brilliant spirit shone like gold; the Qin monks Sengrong and Sengzhao had wisdom like a clear water mirror; therefore, they were able to reveal and write out [the texts], fully clarifying the sūtras' profound depths, so that the subtle words of the Great Vehicle shone brightly here. As for Dharmakṣema's transmission of the Nirvāṇa and Guṇabhadra's production of the Avataṃsaka, their phrasing and reasoning were fluent and perspicuous, outshining the sun and moon; observing their rendering of meanings, they followed in the tracks of Master Kumārajīva. As for the miscellaneous small sūtras, most were taken from the four Āgamas; some arrived under the Han, while some came out under the Jin; their translators are nameless, so they cannot be investigated in detail. However, if the text is overly ornate, it harms the elegance; if it is too plain, it suffers from coarseness. Both coarseness and over-ornateness are defects that equally lose the substance of the sūtra. Hence we know that masters who are discerning and faithful can rarely be met with in an age. I, Sengyou, note in examining the sūtras that heterodox treatises, mantras, speech, and scripts are all spoken by the Buddha. Thus, speech is fundamentally one, yet Hu and Chinese separate its sounds; principle is fundamentally non-dual, yet plainness and ornamentation differ in style. Although the success and failure of translation vary with conditions, the wondrous principle of the revered sūtras remains serenely, ever shining. Having respectfully compiled the initial circumstances, I next set forth the later translations. The initial circumstances arose in the Western Regions; the later translations circulate in the Eastern Land. Therefore, tracing the origin and summarizing the end, I lodge them at the end of this record.

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Record Five: Discrepancies in the Successive Productions of Sūtras

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In older sūtras: All-Blessing (zhongyou); in newer sūtras: World-Honoured One (shizun).
In older sūtras: fusa (also called 'unfolding master' [kaishi]); in newer sūtras: bodhisattva (putisaduo / pusa).
In older sūtras: separate buddhas (gefo) (also 'solitarily enlightened' [dujue]); in newer sūtras: pratyekabuddha (pi-zhi-fo) (also 'condition-enlightened' [yuanjue]).
In older sūtras: sayunruo; in newer sūtras: sapozhi (sarvajña).
In older sūtras: stream-entry path (gougang dao) (also 'tracks of the path' [daoji]); in newer sūtras: srotāpanna (xutuohuan).
In older sūtras: frequent-coming fruit (pinlai guo) (also 'one coming and going' [yiwanglai]); in newer sūtras: sakṛdāgāmin (situohan).
In older sūtras: non-returning fruit (buhuan guo); in newer sūtras: anāgāmin (anahan).
In older sūtras: non-attachment fruit (wuzhuo guo) (also 'true-worthy' [yingzhen], also 'decorous-worthy' [yingyi]); in newer sūtras: arhat (aluohan) (also called aluohe).
In older sūtras: mana (māṇava); in newer sūtras: elder (zhangzhe).
In older sūtras: Rushou; in newer sūtras: Wenshu (Mañjuśrī).
In older sūtras: Guangeshiyin; in newer sūtras: Guanshiyin (Avalokiteśvara).
In older sūtras: Xufuti; in newer sūtras: Xuboti (Subhūti).
In older sūtras: Sheli zi (also Qiulu zi); in newer sūtras: Sheli fu (Śāriputra).
In older sūtras: five aggregates (wuzhong); in newer sūtras: five aggregates (wuyin / skandhas).
In older sūtras: twelve loci (shi'er chu); in newer sūtras: twelve entries (shi'er ru / āyatanas).
In older sūtras: upholder (chi); in newer sūtras: nature (xing / dhātu).
In older sūtras: abandoning back-to-back (beishe); in newer sūtras: liberation (jietuo / vimokṣa).
In older sūtras: bases of victory (shengchu); in newer sūtras: entries of elimination (churu / abhibhv-āyatana).
In older sūtras: right severance (zhengduan); in newer sūtras: right exertion (zhengqin / samyak-prahāṇa).
In older sūtras: intention of awakening (jueyi); in newer sūtras: awakening (puti / bodhi).
In older sūtras: straight practice (zhixing); in newer sūtras: noble path (zhengdao / mārga).
In older sūtras: gandhabba (gantahe); in newer sūtras: gandharva (qiantapo).
In older sūtras: famine-eliminator (chujin) and female famine-eliminator (chujinnü); in newer sūtras: bhikṣu (biqiu) and bhikṣuṇī (biqiuni).
In older sūtras: dasa'ejie aluohe sanyesanfo (tathāgato ’rhan samyak-sambuddhaḥ); in newer sūtras: anuttara-samyak-saṃbodhi (anouduoluo sanmiao sanputi).

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Collection of Records on the Translation of the Tripiṭaka, Fascicle One

Linked texts (1)

出三藏記集 — 僧祐, Classical Chinese