T2043 The Biographical Scripture of King Aśoka

Chapter V

The Causes of Offering Half an Amra

Fruit to the Sangha

Having acquired firm faith, King Asoka asked the bhiksus, "Who has made the largest amount of offerings ever to the cause of the Buddha-dharma?" The bhiksus said in reply, "The Elder Anathapindada gave the largest amount of offerings." The king asked again, 'What amount of offerings was he able to give to the cause of the Buddha-dharma?" The bhiksus said in reply, "He spent a hundred crores of taels of gold." Having heard this, King Asoka reflected, "If the Elder Anathapindada could spend a hundred crores of taels of gold, I should also spend a hundred crores of taels of gold in alms giving."

King Asoka constructed eighty-four thousand stupas and offered one hundred thousand taels of old each to the place where the Buddha was born, the place where he attained the Way, the place where he turned the Wheel of the Dharma, and the place where he entered nirvana, and also to each of he places where the various arhats entered nirvana. He also convened a great assembly of he four groups of Buddhist followers. He offered food at the same time in one day to three hundred thousand monks, of hom one-third were arhats and two-thirds were learners and zealous ordinary people. Again, King Asoka, retaining only his treasures, offered all his land, palace attendants, ministers, and Kunala, as well as himself, to the Sangha. He also presented four hundred thousand taels of gold in alms to the Sangha and paid an enormous amount of gold to redeem his land and his own person. Later, he offered ninety-six crores of aels of gold to the Sangha in alms.

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i48a When King Asoka was afflicted with a serious illness, he was very sad and worried. Upon hearing that the king was ill, the minister Radhagupta, who was the king's friend and rejoiced at his good deed of offering sand as alms in a previous life, went to the king's place and saluted him at his feet. And then he uttered the following stanza:

Your face formerly resembled a lotus, That no dust or filth could stain. All enemies of great strength

Could never get sight of he king, Who was like the hot sun at the meridian Upon whose rays nobody could gaze. How is it that today

You are shedding tears and sadly sobbing? King Asoka answered with the following stanza: Now I am sad and worried,

Not for the sake of y life or wealth But because I shall leave the group of saints— For this I am sad and worried. All the disciples of he World-honored One Have achieved various kinds of merits. With different sorts of food and drink, I make daily offerings to them. As I remember this matter,

I cannot help shedding tears.

"Moreover, Radhagupta, formerly I desired to offer one hundred crores of aels of old to the Three Treasures, but my intention was not fulfilled. Now I intend to present forty [sic] crores of taels of gold in alms to satisfy my original intention." After due consideration, he wished to send forty crores of taels of gold to Kukkuta Monastery.

At that time, Kunala's son Sampadin was the crown prince. The minister said to the prince, "King Asoka will pass away very soon, and yet he wishes to send forty crores of taels of gold to 82

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Offering Half an Amra Fruit

Kukkuta Monastery. As all kings depend on wealth for their power, the prince should order the treasure keeper not to allow the gold to be taken out." Thus the prince issued the order accordingly, and the edict of King Asoka was not put in force. But golden vessels were provided for the king to take his meal. After taking his meal, he ordered that the golden vessels be sent to Kukkuta Monastery. Thus golden vessels were withheld, and silver ones were allowed for his use. After taking his meal, the king again ordered that the silver vessels be sent to Kukkuta Monastery. So silver vessels were withheld, and iron ones were provided for the use of he king. But after taking his meal, he again ordered that they be sent to Kukkuta Monastery. Then iron vessels were also withheld, and earthenware vessels were allowed for his use. Then King Asoka had nothing more in his possession except half an amra (mango) fruit in his hand. As King Asoka was greatly distressed in his mind, he summoned his ministers and people and said to them all harmoniously, "Who is now the lord of this earth?" The ministers rose up to salute him and said with folded hands, "Only heaven and nobody else is the lord." Then King Asoka shed tears that rolled down like rain, and he uttered the following stanza: I, King Asoka of oday,

Have no more sovereignty

And only half an amra fruit

At my own disposal.

What is the use of wealth and nobility,

Which are like water flowing in the Ganges?

Formerly I possessed the land of the country

And was the foremost rich and powerful man.

Now suddenly poverty has befallen me.

I have no more free control over anything.

All unions and meetings

Are bound to end in separation.

The Tathagata's words of the true Dharma

Nobody is able to comprehend.

Whatever I decreed in former days

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Never met with any hindrance, Like the mind and thought consciousness, Which are free under favorable conditions. But what I order now

Is like flowing water impeded by rocks. All my foes and enemies

I have subdued in former times. All the land under the rule of he king Sustained the poor and those in desolation. I have no more brilliant light, Like the moon obscured by the clouds. I am also like an asoka tree Whose flowers and leaves are withered. Such am I, King Asoka,

In the same poverty and plight. King Asoka called an attending minister named Bhadramukha and said to him, "Now I have lost my sovereignty and I wish you to be my last messenger. This is the only thing you should do for me. Send this half an amra fruit to Kukkuta Monastery and announce my words, saying, 'King Asoka worships at the monks' feet. Formerly I possessed the land of the whole of Jambudvlpa, but now I have only half n amra fruit. This is my last alms, which I hope the monks will accept. Although this is a small thing, the beneficial merit of offering it to the monks is great.'" And he also uttered the following stanza: I was formerly a king of men, Living with sovereignty in my palace. Impermanence is the peculiarity of the self, Which will vanish very soon. Those who can cure the disease Are the holy fields of lessedness. Now I have no medicine.

May you save and help me. This half an amra fruit

Is my last alms.

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Offering Half an Amra Fruit Small alms may bring great benefit; Thus you should accept it. Under the king's order, the messenger sent the half an amra fruit to Kukkuta Monastery. Before the elder monk he offered it to the Sangha and uttered the following stanza with his hands joined palm to palm:

The whole earth is under the one umbrella Of the king's rule without hindrance, Like the brilliant light of he sun Shining upon all places. Of his fancied good deeds The merit has come to the end, As the sun, sinking down into the earth, Has no more brilliant light. With worship and veneration, He offers half an amra fruit As a sign of his merit's termination; It is his last gift.

At that time, the Elder assembled the bhiksus and said to them, "Now you should cherish a mind of fear. Just as the Buddha has said, it is fearful to see impermanence manifested in other persons. Whoever could bear it without a feeling of abhorrence and abandonment? Why?"

Brave and able to give alms Was King Asoka of he Maurya clan, Who had under his rule the great earth, Jambudvipa, under his sovereignty. His recompense is ended today. He has nothing more than an amra. All treasures on the great earth Were under his protection. This King Asoka of oday

Gives half an amra in alms. Ordinary beings of all realms of existence 85

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Are proud of he force of their merit and virtue. We should tell them about impermanence To arouse their feelings of abhorrence. When the monks received King Asoka's half an amra fruit, they crushed it into pulp and mixed it in soup, which was then served to all members of the Sangha. King Asoka said to Radhagupta, "Who is the king now?" Radhagupta, saluting him at his feet, said with joined hands, "Heaven is the lord of arth, and nobody else is." King Asoka, who was then supported by some people, looked around at the four quarters and said toward the place of the monks with his palms joined together, "With the exception of my treasures, I now offer the great earth and even the great sea, together with everything else, to the Sangha." And he also uttered the following stanza:

Water is the garment of he earth; The seven jewels adorn its surface, Which supports all living beings As well as all the mountains. Now I give up all these things As alms to the monks.

From the monks I shall gain the fruit; Thus I am giving them these things as gifts. By the blessing of this alms-giving, I do not seek the place of Sakra, Nor to find pleasure in the heaven of Brahman, Nor to be the lord of all parts of the earth. I wish to pray by this blessing Only for the freedom of y mind, To share the Dharma of the saints, Which can never be seized by others. King Asoka wrote this stanza on a piece of tala leaf and sealed it with the marks of is teeth. Holding this document in his hand, he joined his palms toward the place of the monks and said to them, 86

Offering Half an Amra Fruit

"I offer this great earth and everything to the Sangha." After having said so, he passed away.

Then the ministers adorned a hearse with multicolored silk as an offering for the body of he king. After making the offering, they intended to perform the ceremony of enthronement by sprinkling sea water upon the head of the crown prince. Radhagupta said to the ministers, "The whole great earth has been offered to the Sangha by the great King Asoka." The ministers said in reply, "Then what shall we do?" Radhagupta replied, "Formerly King Asoka desired to offer one hundred crores of taels of gold as alms to the Buddha, the Dharma, and the Sangha. When he had given ninety-six crores of taels of gold, he wished to complete the round figure, but the ministers did not agree with him. As the king was discontented, he offered the whole great earth as alms to the Sangha." Then the ministers took out forty crores of taels of gold to redeem the great earth and performed the ceremony of enthronement by sprinkling sea water upon the head of Prince Sampadin.

Sampadin's son was Brhaspati, Brhaspati's son was Vrsasena, Vrsasena's son was Pusyavarman, and Pusyavarman's son was Pusyamitra. When Pusyamitra ascended the throne, he assembled the ministers [and asked them], "By what expedient means can I make my name everlasting?" The ministers said in reply, "Your Majesty's surname is derived from King Asoka, who constructed eighty-four thousand stupas so that the Buddha-dharma did not perish; and his name is still well known. Your Majesty should now construct eighty-four thousand stupas." The king said in reply, "The great King Asoka possessed a great divine power unsurpassed by anyone. Is there any other means for me to keep my name known forever?"

There was then a Brahman, an adept in incantation but an ordinary person not believing the Buddha-dharma, who said to the king, "There are two causes that may make one's name everlasting. The first is to do evil and the second to perform good deeds. The great King Asoka constructed eighty-four thousand stupas; 87

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but if our Majesty were to destroy them now, your name would be everlasting."

When King Pusyamitra intended to destroy the Buddhadharma, he arrayed his four divisions of troops and went to Kukkuta Monastery. Upon arriving at the gate of the monastery, he heard the roar of a lion. Being greatly frightened, the king returned to the country of Pataliputra. In this manner he went to Kukkuta Monastery three times, and each time the same thing happened to him.

When he returned to that country, he assembled the monks of that monastery and said to them, "Now I intend to destroy the Buddha-dharma. Among you monks, there are some who guard the stupas and some who protect the monastery. Each of you should tell me of his own case." All the monks said together, 'We all protect the stupas." Then the king executed the Elder monk and killed all the other monks.

At that time, the country of Sakala was under the king's domain. He said to the people of that country that anyone who could get the head of a bhiksu would be rewarded with golden money. In that country there was a monastery by the name of Dharmaraja, in which lived an arhat. A man who intended to get his head said to the king, "There is a bhiksu in that monastery. I wish to take his head and send it to Your Majesty." Having heard this, the king desired to take the head of the bhiksu himself. At that moment the bhiksu was absorbed in the intense contemplation of erfect cessation; and by the power of he contemplation, he was invulnerable to knife, stick, fire, and poison. Since he could not kill the bhiksu, the king went away to some other place and reached the country of Kosthaka. In that country there was a Yaksa deity who was guarding the Buddha's tooth relic. The Yaksa reflected, "The Buddha-dharma is going to perish. But as I am observing the precepts, I can no longer kill any living creature. I have a daughter, whom the Yaksa Krmisa originally wished to marry. But as he often committed evil deeds in former times, I did not give my permission. Now, for the sake of rotecting the Buddhadharma I should give her to him in marriage." 88

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Offering H alf an A m r a Fruit

There was another powerful Yaksa who always protected King Pusyamitra. Owing to his power nobody could injure the king. The deity who guarded the Buddha's tooth relic led away to the South Sea the Yaksa who protected the king; and at that moment the Yaksa Krmisa brought a great mountain and pressed it on King Pusyamitra and his four divisions of troops, who all died instantly. Thus that mountain was named Sunihita (Well Placed). Since King Pusyamitra was killed, the great Maurya clan died out. 89

Chapter VI

The Causes of the Buddha's Prediction

Concerning Upagupta

i49c When the Buddha wished to enter nirvana, he converted the Naga kings Apalala and Gopalacandala; and after having done so, he came to the country of Mathura. In that country he told Ananda, "One hundred years after my nirvana, there will be in this country of athura a perfumer by the name of upta whose son Upagupta will be a Buddha without the special marks. He will perform the functions of Buddha and teach many people to achieve arhatship. Into this cave, which is eighteen cubits long and twelve cubits broad, he will ask each of is disciples to put a chip four inches long and thereby eventually fill up the cave. Ananda, you should know that after me Upagupta will be the foremost in edifying his disciples. Ananda, do you see that green mountain in the distance?" Ananda said in reply, "I see it, World-honored One!" The Buddha said, "That mountain is named Urumanda. One hundred years after the Tathagata's nirvana, the bhiksu Sanakavasin will build a monastery on that mountain and preach the Dharma to edify Upagupta, who will become a monk. In the country of Mathura there will be two brothers named Nata and Bhata. Being the sons of a wealthy person, they will be donors for the construction of he monastery on Mount Urumanda. Thus the monastery will be named Natabhatika. Ananda, you should know that this monastery will be the best place for meditation."

Ananda wondered how Upagupta would benefit so many people. The Buddha said to Ananda, "You should not wonder at this matter. Even long ago in the past when he was bom in an evil path [as a monkey], he already benefitted many people. Again, beside 91

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150a Urumanda Mountain on its three sides, there were in the past five hundred pratyekabuddhas on one side, five hundred recluses on another side, and five hundred monkeys on the third side. Among the monkeys there was a chief monkey who went to the pratyekabuddhas. Being delighted to see them, he picked fruits and flowers from the trees and offered them to the pratyekabuddhas. The pratyekabuddhas were sitting cross-legged, and the monkey paid homage to them one by one. After having worshipped them, the monkey sat erect at the last seat after the monks, and he did so every day. When all of the pratyekabuddhas entered nirvana, the monkey did not know it and made offerings to them as before. When he saw that the pratyekabuddhas did not accept his offerings, he dragged their clothes and pulled their feet, but the pratyekabuddhas did not move. Then the monkey realized that all the pratyekabuddhas were dead. He cried and wept sorrowfully, and went to the recluses.

"The five hundred recluses were lying on thorns and thistles, and the monkey, imitating the recluses, also lay on thorns and thistles. He also imitated the recluses by lying on ashes and earth and scorching himself ith heat from five directions as the recluses did. When they had gone away after scorching themselves, the monkey quenched the piles of fire with water and hid the ashes away. He pulled up the thorns and thistles on which the recluses had lain and threw them away. He also cleared away the ashes on which they had lain. The recluses grasped the branches of trees to suspend themselves in the air. The monkey loosened their hands and made them drop to the ground. He often taught the recluses how to behave themselves in the four respectinspiring forms of demeanor in walking, standing, sitting, and lying. After having taught them this, he sat upright before them to practice concentration and said to them, ' ll of ou should sit like this.' The five hundred recluses then sat together with him in meditation. Having no teacher to preach the Dharma to them, the recluses meditated on the thirty-seven classified ways leading to enlightenment and attained the path of the pratyekabuddha. Having attained the path, they reflected, 'It is owing to this 92

The Buddha's Prediction Concerning Upagupta

monkey that we have attained the holy path.' Thus they offered incense, flowers, food, and drink to the monkey. When the monkey came to the end of is life, the pratyekabuddhas cremated his body with fragrant wood."

The Buddha said to Ananda, "That monkey was Upagupta. Even in an evil path of existence, Upagupta did great benefit for many people. One hundred years after my nirvana, he will again perform great beneficial deeds on Mount Urumanda." At that time, the World-honored One said to Ananda, "Hold a corner of my robe." Then the World-honored One lifted Ananda's physical body into the air, and they went together to the country of Kasmira. Upon arriving there, [the Buddha] said to Ananda, "Do you see the many mountains and forests here?" Ananda said in reply, "I see them, World-honored One!" He again told Ananda, "One hundred years after my nirvana, there will be in this country of Kasmira the bhiksu Madhyantika, who will establish the country of Kasmira in this land." Then the Buddha gradually proceeded to the city of usinagara. When the time of is nirvana arrived, he told the Elder Mahakasyapa, "Now I wish to enter nirvana. You should collect the Dharma-pita/ea, to make it last one thousand years in order to absorb and convert all living beings." Mahakasyapa said to the Buddha, "World-honored One, I shall act according to the instructions of he World-honored One."

The Buddha then thought of Sakra. Being aware of the Buddha's mind, Sakra, the Lord of Devas, came to the Buddha. The World-honored One told Sakra,"Kausika, you should protect /

and maintain the Dharma-pitaka." Sakra said to the Buddha, "World-honored One, I shall do so." The World-honored One then thought of he Four Heavenly Kings, who, knowing the mind of he Buddha, came to the Buddha. The Buddha said again to the Four Heavenly Kings, "After my nirvana, the four of ou should protect and maintain the Dharma -pitaka. Even in the future, during the times of the three wicked kings, you four together should protect and maintain the Dharma-pifcz&a." The Four Heavenly Kings said to the Buddha, "We shall do so, World-honored One!" 93

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At that time, having entrusted the Dharma-pifo&a to Mahakasyapa and Sakra as well as to the Four Heavenly Kings, the World-honored One returned to the country of athura, gradually proceeded to the twin sala trees in the city of Kusinagara, and told Ananda, "The time of y nirvana is approaching. Make a bed for me to the north of the twin sala trees. At midnight tonight I shall enter perfect nirvana." And he also uttered the following stanza:

Bottomless is the sea of irth and death, With waves and deep whirlpools. Old age and sickness are the shore From which I have crossed the sea. Intending to enter the land of no sorrow, I give up this body as a raft. Rebirth is like the sea,

With fearful old age as its water. Sakyamuni is the bull king

Who has crossed the sea of rebirth, Like a man depending upon a raft Who safely reaches the other shore. This has been extensively related. After the Buddha's nirvana, eight stupas were erected to preserve his relics. The ninth stupa contained a water pot and the tenth one was a stupa of embers. Thus a stanza was uttered as follows:

Eight stupas were as tall as mountains, Relics were preserved underneath. The ninth one was a stupa of he water pot, And the tenth one a stupa of embers. f

Sakra, the Lord of evas, and the Four Heavenly Kings offered all kinds of incense and flowers as well as different kinds of music to the relics, and he said, "The World-honored One entrusted us with the Dharma-pifa&a and entered nirvana. Now we should comply and protect the Buddha-dharma." Then Sakra said to Dhrtarastra, 94

The Buddha's Prediction Concerning Upagupta

i50c "You should protect the Buddha-dharma in the east." He said to Virudhaka, "You should protect the Buddha-dharma in the south." He said to Virupaksa, "You should protect the Buddha-dharma in the west." And he said to Kuvera, <rYou should protect the Buddhadharma in the north." The World-honored One said, "After my death three wicked kings will come to live among you. If they destroy the Buddhadharma, you should defend and protect it." Then the Buddha entered nirvana along with innumerable arhats. A sorrowful voice was heard in the air, uttering the following stanza:

What a pity that the disciples of the Buddha

Have all entered nirvana.

Today in this world

Everything is empty and void.

The shadow of gnorance darkened the lamp of he right Dharma. All the arhats of great virtue entered nirvana. Nobody was there to guard and protect the Buddha-dharma any more, and [it seemed that] the right Dharma of he Tripitaka would not last long. At that time, Sakra and the Four Heavenly Kings as well as countless divine beings went together to Mahakasyapa. Upon arriving there they worshipped at Kasyapa's feet and said, "The World-honored One has entrusted the Bharma-pitaka to you, Most Virtuous One, and to us. Most Virtuous One, you should now protect the Buddha-dharma together with us. All the Buddhadharma should be collected and must not be allowed to disperse. Now the Buddha-dharma, supported and accepted by divine beings and men, will stay in the world for one thousand years for the sake of absorbing and converting all living beings." Then Kasyapa struck a bell; and by his supernatural power the sound issued from his mouth, telling all people in Jambudvipa about it. There were then five hundred arhats staying at Kusinagara. Kasyapa said to the Elder Aniruddha, "Now who is absent from the assembly of arhats?" Aniruddha said in reply, "Gavampati is now at the Sirisa Palace in heaven. He is absent at 95

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the moment." The most virtuous Kasyapa asked the bhiksus, "Who is the youngest person in this assembly?" The arhat Purna said in reply, "I am the youngest one." Mahakasyapa said to him, "Can you accept the instructions of the Sangha?" Purna answered, "I can." Kasyapa said again, "Good man, it is excellent, truly excellent, that you can accept the instructions of he Sangha. Now you may go to the Sirisa Palace in heaven, to Gavampati, and tell him, 'Mahakasyapa and the monks summon you to come down. There is a function of the Sangha to be done. You must come quickly.'" And he also uttered the following stanza:

You may go, good man, / _ To the wood of Sinsa. Leave us here and go

To Gavampati.

_ / Purna then went to the Sirisa Palace and said to Gavampati, "Kasyapa and the monks who are living in perfect harmony in Jambudvipa have a function of he Sangha that requires you to go down in haste." Gavampati said in reply, "Good man, you should say the Buddha and the monks instead of asyapa and the monks. Why? Because, the Buddha having entered nirvana, the heretics and the like might despise the Buddha-dharma, and moreover some evil bhiksus might try to cause a schism in the Sangha. The heretics might say, 'Since the Buddha has entered nirvana, the Dharma has also completely disappeared, and the bhiksus know nothing of it.' Formerly when the Buddha was in the world, his light of wisdom made the world bright and brilliant. Now he is dead, and the world has become dark. What is the use of y going there?" He also uttered the following stanza: The whole world is now empty;

Nowhere is delightful anymore.

Without the Tathagata to preach the Dharma,

There is nothing to be done in Jambudvipa.

Now I wish to stay here

To enter nirvana.

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i5ia The Buddha's Prediction Concerning Upagupta "Now you may return there and tell them my mind, saying, 'Gavampati worships Mahakasyapa and the monks,' and repeat the above stanza."

The whole world is now empty; Nowhere is delightful anymore. Without the Tathagata to preach the Dharma, There is nothing to be done in Jambudvipa. Now I wish to stay here

To enter nirvana.

After having said these words, Gavampati entered nirvana. When Purna returned to Jambudvipa, he uttered the following stanza:

Superior Sangha of great virtues: The venerable Gavampati

Said with veneration:

"Since the Buddha has entered nirvana, Today I shall also

Enter nirvana.

Just as when the great elephant died, His son followed suit."

At that time Mahakasyapa made a rule: From then onward all monks should live in harmony to collect the Dharma-pito&a. Until this function was completed, none of the bhiksus should enter nirvana. And he also uttered the following stanza: From today onward

All monks should live in harmony. As long as the Dharma-pita/ea is not collected, None should enter nirvana.

When the five hundred arhats were living in harmony, Mahakasyapa informed the Sangha, saying, "This Elder Ananda has always followed the Tathagata. He is getting old now, and all monks should respect him." He also uttered the following stanza:

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i5ib This Elder Ananda

Received and upheld what the Buddha said.

He is sharp-witted and has intelligence

And always followed the Tathagata's steps,

Understanding the Buddha-dharma with a pure mind Thus we should respect him,

As he is beneficial to all monks

And is praised by the One with Ten Powers.

At that time, Mahakasyapa said to the bhiksus, "If e collected the Dharma-pitaka at this place, many monks would come here in crowds and would certainly weep with grief, which would disturb our Dharma function. We should go to the country of Magadha, where the Buddha attained enlightenment, to collect the Dharmapitaka." Kasyapa and the five hundred arhats then went to the city ofRajagrha, while Ananda, supported by the Elder Vrjiputra, travelled to the country Vrji. When they arrived there the four groups of devotees of that country were sad and grieved to hear that the Buddha had entered nirvana. At that time Ananda reflected, "If he four groups are upset and grieved in their minds, how can I preach the Dharma?" The Elder Vrjiputra thought in his mind, "I should observe the mind of he upadhyaya (teacher) to see whether he is a saint or an ordinary person." Then he found that the upadhyaya still had a mind attached to learning and was not free from the world of esire. Having seen this, he went to Ananda, and upon reaching there, he uttered the following stanza: You should go under a tree

To fix your mind on nirvana.

While Gautama was sitting in meditation,

Very soon he attained nirvana.

At that time, the Elder Ananda, under the edification of rjiputra, spent the whole day in walking and sitting to wash his mind of he five covers. He did so from the first till the fifth watch in the night; and when Venus appeared, he went out to wash his feet. Having washed his feet, he returned to the monastery and intended to lie 98

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down with his right side on the bed. Before his head touched the pillow, he freed himself rom all passions and attained arhatship. Then he went to the city of Rajagrha where Kasyapa and the five hundred arhats had also arrived. At that time, Ajatasatru, son of aidehi, on hearing that Kasyapa and five hundred arhats were coming, decorated the road and prepared different kinds of offerings to welcome Mahakasyapa.

King jatasatru had formerly achieved the rootless faith caused by the Buddha; for when he saw the Buddha coming to him, he prostrated himself rom a lofty storied house; but the Buddha took hold of him by his supernatural powers. This time, while he was riding on an elephant, he also prostrated himself at the sight of Mahakasyapa; and Mahakasyapa also took hold of him by his supernatural powers. Kasyapa said to King Ajatasatru, "The Tathagata could utilize his supernatural powers without a preliminary thought, but a sravaka must premeditate before he can utilize his supernatural powers. If you prostrate [from such a height] without my being prepared, you might lose your life. From now on never do it again." The king said in reply, "I shall do as you say."

King jatasatru worshipped at Kasyapa's feet and said to him with his hands joined together, "Most Virtuous One, when the World-honored One entered nirvana, I did not see him. If ou, Most Virtuous One, intend to enter nirvana, you must come to see me." Kasyapa answered, "Let it be so." And he also said to the great king, "We wish to collect the Buddha-dharma in this city." The king said in reply, "From now on till the end of y life, I shall offer robes, food and drink, medicine, and bedding to the Sangha. The monks may stay at Bamboo Grove Monastery." Then Kasyapa reflected, "This monastery is broad and big and the [resident] bhiksus might cause a disturbance to our function. I should say that it might be good and might not be good. There is a grotto by the name of Pippalayana. We should go there to collect the Dharma-pitaka." Then Kasyapa and the five hundred arhats went together to Pippalayana Grotto. After arriving there, and having properly arranged their lodgings, he said to the bhiksus, "In the future the 99

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bhiksus may lose their correct minds. We should work together to collect the Udana and Gdtha before midday, and after midday we shall collect the other Dharmas." Then the five hundred arhats took their seats according to order, and on each seat was spread a nisidana (mat for sitting). All the monks thought in their minds which of the three pitakas they should collect first. Mahakasyapa said, 'We should first collect the Sutras." The monks said again, 'Who can recite the Sutras?" Kasyapa said in reply, "The Elder Ananda is the foremost among the well-instructed disciples. All the Sutras were received and retained by him. We should ask him to recite the Sutras." Kasyapa then said to Ananda, "You should now recite the Sutras; and we, the assembly, shall collect them together." And he uttered the following stanza:

You, Elder Ananda, should know That this Dharma-pitaka

Was created by the Tathagata,

And that it subsists through your effort. You uphold the Buddha's Dharma-pifa&a, Like a bull carrying a heavy burden. The Tathagata, possessing the ten powers, Is the peerless and great brave one. He could put an end to the three realms of being; And the Buddha-dharma is as fine as clarified butter. All persons who upheld the Dharma-pita&a Have already entered nirvana.

You are now the only person

Who has retained the Buddha's Dharma-pzto&a. At that time, the Elder Ananda said in reply, "Let it be so." Then he rose from his seat, and standing before the presiding Elder and looking at all the monks, he uttered the following stanza: In this auspicious assembly of onks, The World-honored One alone is absent. The mind of urity is unadorned, Like the sky without the moon. 100

152a

The Buddha's Prediction Concerning Upagupta The Elder Ananda worshipped the monks one by one, beginning with the presiding Elder. After worshipping them, he ascended the high seat and thought, "Some Sutras I heard personally from the Buddha and some I did not. But now I shall say, 'Thus have I heard' to all of hem." The most virtuous Kasyapa said to Ananda, "Elder, you should tell us where the Sutras were spoken." And he uttered the following stanza:

All the great wise ones request

You, a son of the Buddha, to tell us

At which place the Buddha's

First Sutra was spoken.

Ananda answered, saying, "He spoke the first Sutra for the five bhiksus in the country of Varanasi. Thus have I heard: Once the World-honored One was staying at the Deer Park of he recluses in the country of Varanasi. The Buddha told the bhiksus about the noble truth of suffering, and so on." Such as this was extensively related.

At that time, the Elder Ajnatakaundinya reflected, "Among this assembly I am the [only] person who heard this Sutra spoken to me and my companions. The Buddha-dharma that has been transmitted uninterruptedly is the Dharma I heard at the beginning." Thus a sad and regretful feeling arose in him, and upon seeing this sight Ananda also felt sad and regretful. He came down from the high seat, sat on the ground, and uttered the following stanza: The three realms of beings are powerless,

Like the moon's reflection in the water,

Or illusion, or the trunk of a banana tree. But with the power of isdom,

One may know everything in the world.

Thus one should forsake birth and death

And try to realize nirvana,

Like a tree falling in a gale.

At that time, all five hundred arhats left their seats and sat on the bare ground. Kasyapa said to the bhiksus, "How is the 101

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Sutra recited by Ananda?" Then the five hundred arhats entered samadhi, and after emerging from samadhi, they said, "Such is the Sutra! Such is the Sutra!"

Then the four divisions of he Sutras were extensively recited, and after the collection of Sutras was completed, the monks said, "Now we wish to collect the Vinaya-pitaka, but whom shall we ask to help us do so?"

The most virtuous Kasyapa said in reply, "The Elder Upali is foremost in observing the disciplinary rules. We shall ask him to collect the Vinaya as we wish." Then Kasyapa said to Upali, "Elder, you should recite the Vinaya, as we wish to collect it." "Let it be so," was the reply. "Where did the Buddha speak about the pdrdjikas?" Upali said in reply, "In the country of Vrji." "To whom were they spoken?" "To Sudinna Kalandakaputra." Such things as this were extensively related.

After the collection of the second Dh axma-pitaka was completed, Mahakasyapa again thought, "We ourselves should recite the Mother of Wisdom [i.e., the Abhidharma-pita&a]." Kasyapa then said to the bhiksus, "What are [the subjects of] the Mother of Wisdom? They are the four objects of meditation, the four right efforts, the four supernatural powers, the five sense organs, the five spiritual powers, the seven branches of enlightenment, the eightfold right path, the four unhindered wisdoms of eloquence, the wisdom of non-disputation, and the wisdom of vows, which should all be collected. The Dharmakaya, the theory of discipline, calmness and tranquillity, and doctrinal views are teachings of the Mother of Wisdom." Thus the most virtuous Kasyapa concluded the collection of the Dharma-p ta&a. And he uttered the following stanza:

We have collected the Dharma, the Sutras,

For the benefit of he world.

The things said by the Buddha of he ten powers Were immeasurable.

The darkness of ignorance in the world

Can be dispelled by the lamp of the Dharma.

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152b The Buddha's Prediction Concerning Upagupta At that time, the Elder Ananda thought, "When the Buddha, the World-honored One, was about to enter nirvana, he said to those who had violated minor rules that [these rules] might be given up. I should now tell the monks." Then before the presiding elder he said with hands joined palm to palm, "I personally heard the Buddha saying that thenceforward if anyone violated the minor rules, he might give them up and not pretend to observe them. If the monks agree, we may give them up together. When there are no more minor offenses, all the monks may live in peace and happiness."

Then the most virtuous Kasyapa said to Ananda, "Did you ask the World-honored One which are minor rules that might be given up and which are not minor rules that might not be given up? Among the five sections [of the disciplinary rules], do they belong to the fifth or the fourth section?" Ananda said in reply, "I really did not ask. Why? Because all the great bhiksus in the presence of the Buddha did not ask about it, and as I was the youngest person, and had nothing to feel guilty or shameful about in my mind, I did not ask about it. Moreover, as the Buddha was about to enter nirvana, I was feeling sad and sorry, and thus I did not ask about it." Mahakasyapa then said to Ananda, "You are guilty of duskrta offense, as you offered muddy water to the Buddha when the Tathagata asked for water from you at the time of is approaching nirvana." Ananda said in reply, "I was the youngest person and had nothing to feel guilty or shameful about in my mind. At that time five hundred carts had just crossed the Krakustha River. I fetched the water shortly after the carts had gone away, and thus the water was muddy." Kasyapa said again, "When the Tathagata needed water, why did you not hold the bowl toward heaven, so that heavenly beings would have certainly poured water into it? Why did you fetch muddy water to offer to the Buddha? Therefore you have committed a duskrta offense. Again, the World-honored One had a new robe, as yellow as gold in color. Why did you tread on it with your feet?" Ananda said in reply, "I did not do so out of shamelessness, but because nobody else was there [to help me]. Thus I stepped on it with my foot." Kasyapa said again, 'Why did 103

Chapter VI

i52c you not hold the robe toward heaven? Heavenly beings would have come to hold it. Therefore you have committed a duskrta offense. Again, at that time the Buddha said to you that if a man had cultivated the four supernatural powers, he could live for a kalpa or less than a kalpa, and he let you know that the Buddha, the Tathàgata, had already achieved the four supernatural powers. Why did you not ask the Buddha to stay in the world for a kalpa or less than a kalpa?" Ananda said in reply, "Most Virtuous Kàsyapa, I was not shameless. At that time the king of Maras bewitched my mind, and thus I failed to ask the Tathàgata to stay." Kàsyapa said, "That is also a duskrta offense, Again, why did you show the Tathàgata's physical mark of a well-retracted male organ to women?" Ananda said in reply, "It was not out of shamelessness that I showed the physical mark of well-retracted male organ to women. At that time the women were full of lustful desire, and if they saw the Tathàgata's physical mark of a wellretracted male organ, they would feel disgusted with their female form and wish to gain the male form. That is why I showed it to them." Kàsyapa said, "You have committed a duskrta offense for which you should make a confession."

At that time, Kàsyapa said to the bhiksus, "We should now recite the seven rules for settling disputes and other minor offenses." Among the bhiksus some said that the [hundred] regulations to be learned by the monks and nuns were minor rules; others said that the four dharmas [concerning public confession] were minor rules; some others said that the ninety rules [about atonement] were minor rules; still others said that the thirty rules [concerning confiscation and expiation] were minor rules; and some others even said that the two rules concerning uncertain cases of nfringement were minor rules. Some of hem said, "If only the four grave prohibitions and the thirteen rules [concerning temporary expulsion] were reserved while all the other rules were abandoned, the heretics would say that the Dharma of the sramana Gautama is motley and variegated. When the Buddha was in the world, the Dharma was harmonious and in unison, and hen he passed away, the Dharma also disappeared. After the Buddha's nirvana, all 104

The Buddha's Prediction Concerning Upagupta

his disciples acted on their own discretion; those who wished to observe the rules observed the rules, and those who wished to abandon the rules abandoned the rules."

The Buddha said these words, "If a bhiksu cannot observe the disciplinary rules with a whole mind, he should observe them with a right mind. If he has received the disciplinary rules, he should not abandon them but should accept and observe all that the Buddha has spoken. If a bhiksu accepts and observes what was spoken, the good Dharma will increase without retrogression." Therefore all the disciplinary rules spoken by the Buddha were accepted and observed.

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The Causes of the Transmission

of the Dharma-pitaka

by the Five Disciples of the Buddha

The World-honored One transmitted the Dharma-pitaka to Mahakasyapa and entered nirvana; Mahakasyapa transmitted it toAnanda and entered nirvana; Ananda transmitted it to Madhyantika and entered nirvana; Madhyantika transmitted it /_ _ /_ to Sanakavasin and entered nirvana; Sanakavasin transmitted it to Upagupta and entered nirvana; and Upagupta transmitted it to Dhltika.

When Upagupta was edifying his disciples in the country of Mathura, each of them was asked, at the time of becoming an arhat, to throw a chip four inches in length into a cave twelve cubits broad and eighteen cubits long. [Upagupta] made a vow that when the cave was filled with chips he would enter nirvana; and when the cave was full of chips, he did enter nirvana, after having handed over the Dharma to his disciple Dhltika, who was the last disciple to throw a chip into the cave to make it full. Upagupta said to Dhitika, "Formerly the Buddha handed over the Dharma-pitaka to Mahakasyapa, Mahakasyapa handed it over to Ananda, Ananda handed it over to Madhyantika, and Madhyantika handed it over to my upadhyaya. Now I hand this Dharma-pitaka over to you." Having handed down the Dharmapitaka, he entered nirvana seven days later. Both heavenly and human beings passed the news from place to place throughout Jambudvipa. One hundred thousand arhats came harmoniously together to make offerings, and the number of learners and i53a upasakas and upasikas was uncountable. At the time of entering nirvana, [Upagupta] rose into the air in the postures of walking, 107

Chapter VII

standing, sitting, and lying down, with water coming out of the upper part of his body and fire from the lower part in eighteen transformations. All the heavenly beings and people in the world were delighted. Then he performed jhapita (cremation) of imself with the chips [from the cave]. At that time one thousand arhats entered nirvana with him. Then Dhltika received and protected the Dharma-pitaka.

The Causes of Kasyapa

The causes of the nirvana of the Elder Mahakasyapa: At that time the Elder Kasyapa had all the Sutras, the Vinaya, and the Abhidharma recited. With the wisdom of vows he understood the Tnpitaka, achieved the body [for his own enjoyment], and realized the samadhi of cessation. With the all-comprehensive four unhindered wisdoms of eloquence, he collected the Dharmapitaka with five hundred arhats. The Dharma as spoken by the Buddha was handed down to various superior persons one by one, so that it might spread to all places for constant reading and reciting and not be lost, for the benefit of all people. He often thought, "I am getting advanced in age, but old age and death are the law of impermanence." He also thought in this way: "I have received according to my ability what the Buddha has spoken. My good friends have received the Sutras, and thus the sons of the Dharma have been bom. What I have done at present for requiting the Buddha's kindness is only a small repayment for the Buddha's favors. Who can fully repay all the kindness of the Buddha? All my fellow students are harmonious in the Dharma, and I have been carrying myself oo long to receive and gather up the world. I am too tired from carrying myself or so long, and as this stinking body is extremely tired, my time of nirvana is approaching." He also uttered the following stanza:

We have collected the Sutras

And have paved the Way.

108

153b The Transmission of the Dhaima-pitaka We should widely teach the World-honored One's Dharma words

In all places.

He also uttered the following stanza:

The shameless ones are expelled;

Those having a sense of shame are accepted. I have done what is beneficial to me.

My time of irvana is coming.

Mahakasyapa then went to Ananda and said to him, "The Worldhonored One handed over the Dharma-pitaka to me and then entered nirvana. Now I wish to enter nirvana and hand over the Dharma-pitaka to you. You should accept and uphold it. In due time a son will be bom to a merchant in the city of Rajagrha, and as the child will be born covered with a sana (hempen) garment, he will be called Sanakavasin. Sanakavasin will sail on the great sea, and later he will have faith in the Dharma of the Worldhonored One, to whom he will always make offerings. You should edify him to become a monk and transmit the Buddha's Dharmapitaka to him." Mahakasyapa then handed over the Buddha's Dharma-pitaka to the Elder Ananda. After having handed over the Dharmapitaka, he thought in this way: "My World-honored One had great compassion. He did what was hard to do, and his edification was all-round and pervasive. By his countless merits he created his most recent body. The relics of the World-honored One are worshipped at all places. I should enter nirvana, and you ought to know that there is nothing else for me to do." He also uttered the following stanza:

It was my World-honored One

Who had great compassion.

To the relics of he World-honored One

I have already made offerings.

It was from him

That the samadhi of enlightenment was bom. 109

Chapter VII

To the one who did what was hard to do

This is my last offering.

Mahakasyapa went by his supernatural powers to the four caityas (shrines) at the places where the Buddha was born, where he attained enlightenment, where he turned the Wheel of he Dharma, and where he entered nirvana. With utmost veneration he worshipped and made offerings to them. He did the same at the eight relic stupas. He also entered the Naga palace to make offerings [to the Buddha's tooth relic], like a lion king entering a lake that was terrorless, deep, large, unruffled, pure, and undefiled. After having made offerings to the Buddha's tooth relic there, he came out as quickly as the Naga king could appear in the air and instantly reached the palace of the Trayastrimsa heaven, where Sakra and the other heavenly beings were glad to make offerings to him. After having received the offerings, he intended to enter nirvana at that place. Upon seeing the signs of he matter, Sakra said to Kasyapa, "As you are mindful of pure practices, you have always lived in the mountains. What is your intention in coming here? This is a lonely place where you have nobody to depend upon."

At that time, the Elder Mahakasyapa said to Sakra, "Kausika, I take pleasure in looking at the Buddha's tooth relic and the Buddha's heavenly crown as well as his mani (pearl), pdtra (alms bowl), and other things. This is my last time to make offerings to them." He also uttered the following stanza:

To say that my suffering is ended,

I have come here.

To see the signs of the Buddha,

I have come here.

Sakra and the other heavenly beings, hearing Kasyapa's words, felt sad and sorry, and out of respect for him they handed the Buddha's tooth relic with both hands to Kas'yapa, who received it respectfully and looked at it without blinking. He offered mandarava flowers, bakula flowers, and small particles of x head sandalwood to the tooth relic. Mahakasyapa said to Sakra and one 110

i53c The Transmission of the Dharma-pita&a

thousand heavenly beings, "You should practice non-slackness." Then Mahakasyapa suddenly disappeared from the summit of Mount Sumeru and returned to the city of Rajagrha. At that time, the Elder Kasyapa handed over the Buddha's Dharma-pifo&a to Ananda, and then Ananda followed behind Kasyapa every day. Ananda said to Kasyapa, "Do not enter nirvana!" Kasyapa then told Ananda, "You and I may enter [the city] each by his own way."

Ananda rose early in the morning, and having dressed himself in his robes he took up his begging bowl and entered the city to beg for food. Ananda was harmonious with others in three delightful ways: first, delightful name; second, delightful listening; third, delightful appearance. People were never tired of ooking at him and never tired of listening to him speaking on the Dharma.

Kasyapa also rose early in the morning, and having dressed himself n his robes, he held his begging bowl and entered the city to beg for food. He thought, "I promised that at the time of ntering nirvana, I would go to see King Ajatasatru." Kasyapa then went to the royal palace and said to the gatekeeper, "I am here, wishing to see the great king. You may go into the palace to inform the king about it." The gatekeeper said in reply, "The king is now sleeping. I shall inform him after he has awakened." Kasyapa said, 'You may wake up the king." The gatekeeper said in reply, "The king must not be woken up. If he is awakened, he will be greatly enraged; and once he is enraged he will punish me." The Elder Kasyapa said to the gatekeeper, "When the king has been awakened, you should inform him that Kasyapa has come here, wishing to enter nirvana. That is why I want to see the king." Then Kasyapa went into the city to beg for food. After having begged for food, he went to Kukkuta Mountain, which broke into three portions. On the mountain he spread some grass on the ground and pondered, while saying to his own body, "Formerly the Tathagata covered you with a robe made of cast-off rags. You should stay till the time of the Dharma-pito&a of Maitreya." He also uttered the following stanza:

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154a

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With my supernatural powers, I shall keep this body, Covered with this robe of cast-off ags, Till the emergence of Maitreya Buddha. That Buddha, using this body, May edify his disciples. At that time Kasyapa contemplated on three matters. First, after entering nirvana his body should be dressed in his robe of ast-off rags and buried under the three portions of the mountain, like a child in his mother's womb, without being lost or injured, and be kept till the time of the Dharma-pitaAa of Maitreya. Second, if Ring Ajatas'atru comes, the mountain should open. Kasyapa thought, "If ing jatasatru could not see my body, he would vomit hot blood and die." Third, if nanda comes, the mountain should open. When he emerged from his contemplation, he forsook his life and entered nirvana. After his nirvana, the earth quaked in six ways. Sakra and innumerable heavenly beings presented various heavenly flowers as offerings to the body of Kasyapa. The three portions of the mountain closed together to bury his body. As Sakra and the other heavenly beings were separated [from Kasyapa], they felt sad and regretful, and uttered the following stanza:

We are today

From Kasyapa far away. Sad and sorry are our minds, So much that it is unbearable. In the Pippalayana Grotto All rare Dharmas had arisen. The people of Magadha

Were bom poor and forlorn. The whole world has nobody To depend upon.

Now this Kasyapa,

The second Buddha, is extinct. The right Dharma has collapsed like a landslide; 112

The Transmission of the THharma-pitaka

The ship of he right Dharma is tossing;

The tree of he right Dharma has withered;

The sea of he right Dharma is turbulent;

To the delight of he king of Maras,

Who enjoys this disaster of the Dharma.

After having said this, they suddenly disappeared. When Ananda was in the city of Rajagrha and had not yet come out, Kasyapa entered nirvana. The Elder Ananda, having begged for food in the city of Rajagrha, meditated on impermanence, while King Ajatasatru dreamed that his maternal clan had perished. He was startled by the dream and awoke in terror. The gatekeeper reported to the king, saying, "Kasyapa has been here, wishing to see the king. He was going to enter nirvana." Upon hearing these words, the king fainted and fell to the ground. His attendants sprinkled water on him, and when he was recovered a little he went to the Bamboo Grove, where he worshipped at Ananda's feet. After worshipping him, he stood up and wept sorrowfully, saying, "I have just heard that the Elder Mahakas'yapa has entered nirvana." Ananda said in reply, "The Great Strenuous One has entered nirvana."

At that time, King Ajatasatru said to Ananda, "Let me see Kasyapa's body; I wish to make offerings to it." Ananda then took the king to Kukkuta Mountain. Ananda saw that many Raksasas (demons) were guarding the body of asyapa. King jatasatru saw the same, and he also saw that Kasyapa's body was covered with heavenly flowers. Having seen this sight, he raised his hands to pat his own head and prostrated himself at full length, like a tree pushed down by an elephant, to worship at the feet of the body. After worshipping the body, he wished to get some firewood to cremate it. At that moment, Ananda said, "Great King, what do you wish to do?" The king replied, "I wish to burn the body of Kasyapa." Ananda said in reply, "Do not bum it! Do not burn it! This body is preserved by divine power. When Maitreya Buddha attains supreme enlightenment, he will come here, surrounded by ninety-six crores of disciples, to take Kasyapa's body and show 113

i54b Chapter VII

it to them. Maitreya will say, 'This Kasyapa was a disciple of Sakyamuni. He was the foremost in contentment, with few desires, and he also collected the Dharma-pfta&a of Sakyamuni.' Then he will utter the following stanza:

This recluse bhiksu surnamed Kasyapa,

A great disciple of Sakyamuni Buddha,

Whose supreme good views benefitted the world, Accepted and upheld the Bhavma-pitaka of hat Buddha. "Maitreya's disciples will think, 'In those days, the human body as so small! Was the body of Sakyamuni the same as this or larger?' When Maitreya Buddha sees his disciples, he will say to them, 'The samghati robe made of cast-off ags in which Mahakasyapa's body is wrapped was the samghati robe of Sakyamuni, the Worldhonored One.' Upon hearing this, his disciples will feel sorry and disappointed, and thus his ninety-six crores of isciples will attain arhatship. They will also achieve the merits derived from the observance of isciplinary rules and moral conduct. They will then build a stupa on top of the mountain."

King Ajatasatru returned to his city, and the three portions of the mountain closed together and covered the body again. King Ajatasatru built a stupa to which he offered different kinds of incense and flowers.

The Causes of nanda

When the Elder Kasyapa had entered nirvana, King Ajatasatru worshipped at Ananda's feet and said, "Elder, when the Buddha entered nirvana, I did not see him, and when the Elder Mahakasyapa entered nirvana, I did not see him either. If you, Elder, wish to enter nirvana, I hope you will come to see me." Ananda said in reply, "Let it be so." / _

Now Sanakavasin, the lord of erchants, returned from overseas. After storing away his treasures in his house, he went to the Bamboo Grove. The Elder Ananda was then standing at the door 114

The Transmission of the Dharma-pito&a

154c of the preaching hall. Sanakavasin went up to Ananda, worshipped at his feet, and sat to the side. Sanakavasin then said to Ananda, "Elder, may it be known to you that I have returned safely from overseas and wish to old the quinquennial assembly in order to earn merit from the Buddha and all the monks. Where is the Buddha now?" Ananda said in reply, "The World-honored One has entered nirvana." Upon hearing this, Sanakavasin fainted and fell to the ground, but when his attendants sprinkled water on him he soon regained his senses. Then he said, "Where did the Elder Sariputra enter nirvana?" And he also inquired where Mahamaudgalyayana, Mahakasyapa, and some others entered nirvana. After making the inquiries, he said again, "Elder, I wish to hold the quinquennial assembly in order to gain merit." Ananda said, "You may do so as you wish." And he did so, as has been extensively related.

After the conclusion of he great assembly, Ananda said to him, "Now you have completed the quinquennial assembly in order to gain merit from the Dharma-pita&a of the World-honored One. Today you should absorb and accept the Dharma." Sanakavasin said in reply, "Elder, what will you teach me?" At that time, Ananda said to Sanakavasin, 'You should become a monk in the Dharma-pitaka of he Buddha." Sanakavasin said in reply, "Let it be so." Then the Elder Ananda made him a monk and ordained him, [binding him] to observe the complete moral precepts through the performance of the ceremony of making one announcement with three responses, all perfectly performed. Sanakavasin also made a great vow, saying, "I shall always wear this sana garment till my death."

The Elder Ananda received and retained eighty-four thousand Dharma teachings, all that the Buddha and the arhats had spoken. Sanakavasin also received and retained them all. He completely possessed the three clear insights and was well-versed in the Tripitaka.

At that time, the Elder Ananda was residing at the Bamboo Grove, and there was then a bhiksu who recited a stanza in the following way:

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Chapter VII

A man lives up to a hundred years

Without seeing a heron.

Another man lives for only one day,

But he has seen a heron.

This man has much more wisdom and fame

Than the one of a hundred years.

At that time, Ananda was walking nearby and heard the bhiksu's recitation. He said to him, "The stanza you are reciting was not spoken by the Buddha. You should say, 'If one man lives for a hundred years without perceiving the rise and fall of things, and if another lives for only one day but perceives the rise and fall of things, this [second] man possesses much more wisdom than the one who lives a hundred years.' Moreover, there are two kinds of people who slander the Buddha. One kind of people are infidels who slander the Buddha out of atred and resentment. The other kind, though believers, do not properly accept and understand the meanings of the Sutras and are also considered slanderers of the Buddha. Just as a man with no feet and no mouth is useless, these two kinds of people are useless, as they cannot understand the proper meanings of the words jati (rebirth) and aristaka (heron) mentioned in the Sutra." And he also uttered the following stanza: An ignorant man has no wisdom;

His actions are useless.

If a wise man does not accept the Dharma,

His wisdom is like poison.

By hearing the recitation of ight knowledge,

One may gain the fruit of liberation.

The bhiksu who recited the stanza returned to the place of his teacher and said, "Ananda said, 'The World-honored One spoke thus: "If one man lives for a hundred years without perceiving the rise and fall of things, and if another lives for only one day and perceives the rise and fall of hings, the second man is much better than the one who lives a hundred years." The teacher said to his disciples, "Ananda is getting old. His memory has become poor." And he also uttered the following stanza:

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155a

The Transmission of the Dharma-ptfa&a If a man reaches senility,

He loses his power of memory.

His wisdom and vigor

Also grow old.

He also said to his disciple, "Recite as you do. Do not follow his words."

When Ananda went again to that place, he heard [the bhiksu] reciting the same stanza. The Elder Ananda said to him, "I have told you, this was not spoken by the Buddha." He answered Ananda, saying, "My teacher said that Ananda was getting old and that his memory had become poor." Ananda reflected and wished to go to the teacher to tell him the meaning. Then he considered the mind of he teacher: Would he accept his words? He saw in his mind that the teacher would not accept the meaning. He thought again: Was there any other bhiksu who could tell the teacher? And he saw that nobody could tell him. Ananda considered the matter, "If he Buddha were in the world, I would report the matter to him and to Sariputra, Maudgalyayana, Kasyapa, and others. But the Buddha and all the others have entered nirvana. I also wish to enter nirvana. By the power of he Buddha, the Dharma will abide for one thousand years." He also uttered the following stanza: Recluses such as they

Have all passed away.

Now between them and me,

No distinctive mark will there be. I am now thinking of myself

As a bird wafting in the wind. They have entered nirvana,

Having cleared all impurities and bonds. They were lamps in the world

That dispelled the darkness of ignorance. Of those great energetic ones

Who observed numerous rules and ceremonies, I am the only one surviving,

Like one tree remaining in a forest. 117

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155b Then Ananda enjoined Sanakavasin, saying, "The World-honored One, after having transmitted the Dharma-pfta&a to Mahakasyapa, entered nirvana; and Mahakasyapa, after having transmitted it to me, entered nirvana. Now I wish to enter nirvana, and you should accept and guard this Dharma-pifo&a of the Buddha. In the country of Mathura there is a mountain named Urumanda. In the country of Mathura there is a wealthy person who has two sons named Nata and Bhata, whom the Buddha predicted would construct a monastery on that mountain. Again, in the country of Mathura there is a perfumer named Gupta who will have a son named Upagupta. You should edify him to become a homeless monk. He will be a Buddha without the characteristic marks of a Buddha, as was predicted by the World-honored One, who said, 'A hundred years after my nirvana, he will perform the functions of a Buddha.'" Sanakavasin said in reply, "Let it be so." Having transmitted the Dharma-pfta&a to Sanakavasin, the Elder Ananda rose early in the morning, dressed himself in his robes, and went to the city of Rajagrha to collect alms of food. He thought, "I promised that at the time of entering nirvana I should go to see King Ajatasatru." Ananda then went to the royal palace and said to the gatekeeper, "I am here wishing to see the great king. You may go into the palace to inform the king about it." The gatekeeper said in reply, "The king is now sleeping. I shall inform him after he has awakened." Ananda said, 'You may wake up the king." The gatekeeper said in reply, "The king must not be woken up. If he is awakened, he will be greatly enraged; and once he is enraged, he will punish me." The Elder Ananda said to the gatekeeper, When the king has awakened, you should inform him that Ananda wishes to enter nirvana. That is why I have come to see the king."

Ananda then went into the city to collect alms. After having collected alms, he reflected, "If I enter nirvana at this place, King Ajatasatru will not give a portion of my remains to the people of Vaisali; and thus the people of aisali will certainly bear a grudge against King Ajatasatru. If I enter nirvana in the country of Vaisali, the people of aisali will certainly not give a portion of y 118

The Transmission of the Dharma-pifo&a

remains to King Ajatasatru; and thus King Ajatasatru will also certainly bear a grudge against the people of aisali. Therefore, I shall enter nirvana in the middle of the Ganges." Then the Elder Ananda went to the Ganges.

Meanwhile, in his sleep King Ajatasatru dreamed that the handle of is canopy was broken, but the canopy did not fall down. He was startled by the dream and woke in fear. The gatekeeper reported to the king, saying, "Ananda has been here, wishing to see Your Majesty. He is going to enter nirvana." Upon hearing these words, the king fainted and collapsed onto the ground. His attendants sprinkled water on him to wake him from unconsciousness. When he had just recovered a little consciousness, he thought, "Where will the Elder Ananda enter nirvana?" At that moment, a divine being in the grove said to King Ajatasatru, "The Elder Ananda, a prince of the Buddha-dharma, protected the Dharma-pitaka and with a mind of resolve has brought his existence in the triple world to an end. With a quiet and tranquil mind he has gone to the country of Vaisali to enter nirvana." King Ajatasatru then assembled his four divisions of troops—elephants, horses, chariots, and footmen—and proceeded to the bank of he Ganges.

In the country of Vaisali there was also a divine being, who uttered the following stanza to the people of Vaisali: This recluse Ananda

Has dispelled the darkness of ignorance.

To all the multitude of he world

He shows equally the mind of compassion.

He has come to the country of aisali

With the intention of entering nirvana.

Then the Licchavis of aisali also assembled their four divisions of troops—elephants, horses, chariots, and footmen—and proceeded to the bank of he Ganges. At that moment, Ananda was sailing in a boat to the middle of the Ganges, when King Ajatasatru arrived and saluted Ananda, uttering the following stanza with his hands joined palm to palm:

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The son of he Buddha enters nirvana

With a mind of equality toward the triple world. The Buddha whose face resembled a lotus flower Has already entered nirvana.

You are the one under whom we take refuge. You should never leave us or abandon us.

At that time, the people of aisali worshipped at nanda's feet and said to him, At this place you are remembered by men and heavenly beings, but now you wish to realize extinction. In this world Gautama was the supreme one with perfect wisdom and with eyes resembling lotus flowers. For the benefit of the forlorn and solitary, you should embrace the world." The Elder Ananda thought in this way, "If I enter the country of Magadha, the people of Vaisali will be vexed and annoyed. But if enter the country of aisali, the king of agadha will be vexed and annoyed. Today I must think over what is appropriate for me to do." Knowing that it was the proper time, he uttered the following stanza:

May half of the merit of he Dharma

Be given to the king of Magadha;

The other half of the merit,

To the masses of aisali.

Thus the two peoples

May make offerings properly.

When the Elder Ananda was about to enter nirvana, the earth quaked in six ways. There was then a recluse possessing the five supernatural powers who was living in the Snow Mountains with five hundred disciples. The recluse wondered why the earth quaked, and then he perceived that Ananda was about to enter nirvana. Thus he went with his five hundred disciples to Ananda, and upon arriving there he worshipped at bis feet and said with his hands joined palm to palm, "I shall obtain from the Elder the Dharma as spoken by the Buddha and become a fully ordained monk to lead a pure life of celibacy."

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Then a conception arose in the mind of he Elder Ananda, All my disciples should come." When he had this idea in his mind, all of his five hundred disciples, being arhats, came together to the assembly. The Elder Ananda rotated this earth with his supernatural powers, and the recluse with his five hundred disciples became fully ordained monks. At the first karman (act of the ordination ceremony), the recluse and his five hundred disciples attained the fruition of srota-apannas (those who have entered the stream of holy living); at the second karman they attained the fruition of sakrdagamins (those who will be reborn only once more); at the third karman they attained the fruition of anagamins (those who do not return); and at the fourth karman they attained the fruition of arhatship, free from all afflictions. As the recluse and his disciples became monks in the middle of the Ganges, he was named Madhyantika.

After having done what he wished to do, Madhyantika worshipped at Ananda's feet and said these words, "Just as the World-honored One converted Subhadra as his last disciple, and Subhadra entered nirvana before him, you, being my upadhyaya, should also allow me to enter nirvana before you, as I do not wish to see my teacher entering nirvana." The Elder Ananda said to Madhyantika, "The World-honored One transmitted the Dharmapitaka to Mahakasyapa and entered nirvana; and Mahakasyapa transmitted it to me and entered nirvana. Now I wish to enter nirvana and you should receive and maintain the Dharma-pito&a. The Buddha has said, 'The country of asmira is the best place for a monastery of meditation. One hundred years after my nirvana there will be a bhiksu by the name of adhyantika who will uphold the DYi&rma-pitaka in the country of Kasmira. Therefore you should take the Dharma-pitaka to that country." Madhyantika said in reply, "Let it be so."

Having transmitted the Dharma -pitaka to Madhyantika, the Elder Ananda manifested his supernatural powers and made eighteen transformations, walking, standing, sitting, lying down in midair, and entering the fire samadhi. After the conclusion of the samadhi, his body issued rays of arious colors—blue, yellow, 121

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red, and white—with flames coming out of the upper part of his body and water flowing from the lower part, or water flowing from the upper part and flames coming out of the lower part. At that time, the body of nanda was upright and dignified, like a famous mountain out of hich pure water flowed and upon which different kinds of lowers grew. Ananda reflected that he wished to give half i56a of is body to the king of agadha and the other half o the people of Vaisali. Then, with his supernatural powers, he fulfilled this wish to be an almsgiver. By the Diamond of Wisdom he cut his mountain-like body in two and gave half of it to the kingdom of Magadha and the other half o the people of aisali. After Ananda entered nirvana, King Ajatasatru and all the heavenly beings venerated one half of his remains, while the people of Vaisali venerated the other half. Two stupas were erected, one in the city of Rajagrha and one in Vaisali. The Causes of Madhyantika

When the Elder Ananda had entered nirvana, Madhyantika thought, "My teacher instructed me to bring the Buddha's Dharma-pfra&a to the country of Kasmira." Madhyantika then went to the country of Kasmira, where he sat upon a rope couch and thought again, "As this country of Kasmira is a possession of the Naga king, if I do not subjugate him he will not come into my realm. I should enter the samddhi of uchness." With the power of the samddhi of suchness, he caused the country of Kasmira to quake in six ways, so much so that the Naga king could not rest. Thus the Naga king came to Madhyantika, who then entered the samddhi of ompassion. The Naga king raised a gale but could not stir even a corner of [Madhyantika's] robe. Then he started a thunderstorm, but Madhyantika transformed the thunderstorm with his divine power into heavenly blossoms such as utpala (blue lotus), kumuda (red lotus), pundarika (white lotus), and other flowers, all of hich dropped to the ground. He also tried to injure Madhyantika with various weapons, which were turned by divine 122

i56b The Transmission of he Dharma-pitaka

power into heavenly flowers. He also used a big mountain to press onto Madhyantika, and the big mountain became a heavenly blossom. Then the following stanza was uttered in the air: A big wind was blowing,

But it could not stir a corner of is robe.

Thunderstorms and weapons were turned

Into celestial blossoms,

As snow on a mountain,

Under the light of sunshine,

Is melted altogether

Without any remnant.

When he entered the samadhi of compassion,

Fire could not burn him;

Weapons and poisonous injuries

Could never approach him.

Thereupon, the Naga king was frightened, and he then went to Madhyantika and said to him, "Holy man, what do you instruct me to do?" Madhyantika said, "Give this place to me." The Naga king said in reply, "It is impossible." Madhyantika said, "It has been predicted by the Buddha that a most superior place for meditation would be initiated in this land, namely, the country of Kasmlra." The Naga king said again, "Is this predicted by the Buddha?" Madhyantika replied, "It is so." The Naga king said again, "How much land do you wish to have?" Madhyantika said, "I wish to have a place as large as a couch." The Naga king said, "Such I shall give." At that time, Madhyantika enlarged his couch by supernatural power to the size of a kutaru-navaka (new tent) covering the great earth. The Naga king said again, "How many people will follow you?" Madhyantika said, "There will be five hundred arhats." Again, the Naga king said, "If there is one less than five hundred arhats, I shall retake the residential place." Madhyantika wondered whether there would be five hundred arhats in the Dharma-pitaka. Then he perceived that there would be no less, nor even more, than that number. So he answered the Naga king, saying, "Let it be so."

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The Elder said again, "If there are almsreceivers, there must be almsgivers. I shall bring white-clothed lay believers to the country of Kasmira." The Naga king said, "Let it be so." Madhyantika then brought a large number of white-clothed lay believers to the country of Kasmira, where they founded villages and towns. The lay believers said to Madhyantika, "How shall we sustain ourselves in this place?" Madhyantika then, by his supernatural powers, brought the lay believers to Gandhamadana Mountain. After arriving there the lay believers dug kunkuma (turmeric), which they brought back and planted in Kasmira. At that time all the Naga kings at Gandhamadana Mountain became angry, and Madhyantika converted and subjugated them. The Naga kings asked Madhyantika, "How long will the Worldhonored One's Dharma-pzto&a stay [in the world]?" Madhyantika said in reply, "It will last one thousand years." The Naga kings promised that so long as the Buddha-dharma stayed in the world, they would allow him to stay in their country. Madhyantika said in reply, "Let it be so."

Madhyantika brought the turmeric back to the country of Kasmira and planted it. While the World-honored One's Dharmapitaka remained, Madhyantika widely spread it and manifested various supernatural powers. He studied the Buddha-dharma together with the almsgivers, so as to make them understand and comprehend its meaning. Then he entered nirvana, like a fire extinguished by water, and his body was cremated with ox head sandalwood and other fragrant woods. His sarira were collected, and a stupa was erected for them.

The Causes of Sanakavasin

When the Elder Ananda had entered nirvana, Sanakavasin went to the country of Mathura. On the way there was a monastery named Pindavana, in which Sanakavasin spent a night. In the monastery there were two old bhiksus, who were discussing a stanza:

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"Non-violation is the first precept;

The best learning is the selection of he Dharma." The bhiksus believed that

* / _ _ . This was spoken by Sanakavasin.

i56c Sanakavasin said to the two bhiksus, "The idea you uttered was not spoken by me. What I said was 'the harmony of the right Dharma.' Elders, once in the past there was a lord of erchants in the country of aranasi, who intended to sail on the great sea with five hundred traders. On the way they met with apratyekabuddha who was sick. The lord of merchants detained the traders to look after tine ratyekabuddha, and he personally attended to him with the medicine prescribed by a physician. When tine ratyekabuddha became a little better, the lord of merchants took out a sana garment. It had been rough and coarse but was made soft and smooth by treatment with washing and dyeing. After bathing the pratyekabuddha, he offered the garment to him, saying, 'Worldhonored One, that garment of yours is rough and coarse. May the World-honored One accept mine after taking a bath. The pratyekabuddha said in reply, 'Good man, I am getting old, but I became a monk in this sanavasa (hempen garment), and with this garment covering my body I gained the holy Dharma. I shall now enter nirvana in this same garment.' The lord of merchants said, 'Do not enter nirvana. When I return from the sea, I shall offer to you, World-honored One, garments, food, drink, bedding, and medicine so long as you do not enter nirvana. I shall now sail on the sea and cannot stay here.' The pratyekabuddha said, 'Now I must enter nirvana. You have done great meritorious deeds, for which you should feel happy.' Then the pratyekabuddha showed the eighteen transformations to the lord of merchants; and after showing the supernatural transformations, he entered nirvana.

"The lord of erchants made offerings to the body and made a vow, 'I have performed various meritorious deeds for this bhiksu. With this good root I shall obtain what I ought to obtain.' The lord of merchants at that time was myself. That is why I have met 125

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with a supreme teacher who caused me to gain the Way. I wore this sanavasa when I became a monk in the Dharma-pifa&a of the World-honored One. With this sanavasa covering my body, I gained the Way, and with this sanavasa covering my body, I shall enter nirvana. I have always worn this sanavasa; even when I was a lay believer clad in white I also wore this garment. That was why I was named Sanakavasin. I received full ordination, and after the completion of the fourth karman I also received the greater precepts. Even before entering nirvana, I shall always wear this sanavasa. That is why again I am named Sanakavasin."

At that time, the Elder Sanakavasin gradually proceeded to the country of Mathura and went to Urumanda Mountain, where he sat on a rope couch. On Urumanda Mountain there were two Naga kings, who were brothers, followed by five hundred Nagas. Sanakavasin reflected, "If I do not subjugate them, I shall not be able to edify them." Thus he shook the mountain with his supernatural powers. Being enraged, the two Naga kings went to the place of Sanakavasin, started a strong storm, and set a fire. Sanakavasin entered the samadhi of compassion, which could keep the storm and fire away from his body, and transformed the water and fire into celestial blossoms, namely, utpala, kumuda, pundarika, and other flowers, which all fell to the ground. The Nagas again caused a thunderstorm, which was also transformed into celestial blossoms by supernatural powers. They also tried to throw various kinds of weapons at Sanakavasin, and these were again transformed into celestial blossoms. They tried to press Sanakavasin with a big mountain, and he also transformed the mountain into a heavenly flower. Then the following stanza was uttered in the air:

A strong gale and storm

Could not hurt him;

Thundering, lightning, and weapons

Turned into celestial blossoms,

As snow on a mountain,

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Under the light of sunshine,

Is melted altogether,

Without any remnant.

When he entered the samadhi of compassion,

Fire could not burn him;

Weapons and poisonous injuries

Could never approach him.

Then the two Naga kings went to Sanakavasin and said to him, "Holy man, what do you instruct us to do?" Sanakavasin said in reply, "I wish to build a monastery on this mountain. You should listen to me." The Naga kings said in reply, "It is impossible." The Elder said, "Such has been predicted by the World-honored One, who said, ' hundred years after my nirvana, a monastery with the name Natabhatika shall be constructed at the best quiet and calm place on Great Cream Mountain.' " The Naga kings said again, "Is it predicted by the World-honored One?" The Elder said in reply, "It is so." The Naga kings said, "If it has been predicted by the World-honored One, we shall listen to you."

Then the Elder meditated and observed whether the almsgivers of atabhatika Monastery had been born or not, and he saw that they had been born. Sanakavasin rose early in the morning, dressed himself n his robes, carried his alms bowl, and went to the country of Mathura to collect food. After having collected food, he went to the place of he almsgivers Nata and Bhata. Upon arriving there, he said to the almsgivers, "Good men, you should give me money, as I wish to build a monastery on Cream Mountain." The two brothers Nata and Bhata said to Sanakavasin, "We cannot do it." The Elder said, "The Buddha has predicted that the two of you will construct a monastery on Great Cream Mountain. The two men said in reply, "If it is predicted by the Buddha, we shall construct the monastery." Then the two of them built a monastery on the mountain, fully provided with garments, decorations, and other articles. This monastery was thus named Natabhatika.

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i57b The Causes of Upagupta

/ _

When Sanakavasin had constructed the monastery on Great Cream Mountain, he contemplated whether the perfume dealer named Gupta had been born or not, and he saw that he had been born. He then contemplated whether [Gupta's] son Upagupta, who would, as the World-honored One had predicted, be a Buddha without the characteristic marks of a Buddha and who "will perform the functions of a Buddha one hundred years after my nirvana," had been born or not, and saw that he had not yet been born. With his power in expedients, Sanakavasin taught the perfume dealer to be energetic.

One day Sanakavasin went to [the perfume dealer's] house with a large number of disciples; on another day he went to his house with only one disciple; and on still another day he went to his house alone. Gupta was performing Buddhist functions, and when he saw that Sanakavasin came to his house alone, he asked, Holy man, why are you alone without any disciple following you?" The Elder said, "I am an old man; how can I have anybody following me? If omebody is energetic and takes delight in becoming a monk, then I shall have a follower." Gupta said, "I take delight in the enjoyment of the five desires at home, and I cannot leave my home to become a monk. But if a son is born to me, he will follow the Elder." The Elder said, "Let it be so! Let it be so! Forever keep this promise and never go back on your word." A son was then born to Gupta and was named Apagupta. When he had grown up, Sanakavasin went to Gupta and said to him, "Formerly you promised me, 'If son is born to me, I shall give him to the Elder. Now a son has been born to you. This son is virtuous. You should allow him to follow me to become a monk." Gupta said, Now I have only one son. When the second son is born, I shall give him to the Elder." Then Sanakavasin pondered whether this child was Upagupta or not, and he saw that he was not. So he said to Gupta, "Let it be so."

When the second son was born, he was named Dhanagupta. After he had grown up, Sanakavasin went to Gupta and said to 128

i57c The Transmission of the Dharma-psta&a

him, "Formerly you promised that when your second son was born you would give him to me. Now that the child is born, you should allow him to follow me to become a monk." Gupta said, "May the Elder not feel displeased. I have two sons to manage my family properties together. I order one to procure wealth and one to safeguard it. If a third son is born, I will give him to the Elder." Then Sanakavasin pondered whether this child was Upagupta or not, and he saw that he was not. So he said to Gupta, "Let it be so." Then the third son was born, a child with handsome features and very lovable. As his pleasant appearance surpassed that of other men and was second only to that of heavenly beings, he was named Upagupta. When this child had grown up, his father kept him to make a lawful living and gained much profit. Then Sanakavasin went to Gupta and said to him, "Good man, formerly you promised that when your third son was born, you would give him to me. Now that this child is born, you should allow him to follow me to become a monk." Gupta said in reply, "I vowed to order him to make a living. If he gains or loses [profit], he will not be allowed to become a monk. If e neither gains nor loses, he will be allowed to become a monk." Then the king of aras (the Evil One) caused all the people in Mathura to purchase his goods, so that he gained profits.

Sanakavasin went to Gupta's place when Upagupta was selling perfume. The Elder said to him, "Do you know what is good and what is bad in your mind and mental activities?" Upagupta said in reply, "I do not know what is good and what is bad in my mind and mental activities." The Elder said, "The mind and mental activities that tally with greed, hatred, and ignorance are bad; and if they tally with non-greed, non-hatred, and non-ignorance, they are good."

At another time the Elder went again to Upagupta and said to him, "Good man, how are your mind and mental activities? Are they good or bad?" He replied, saying, "I do not know what is good and what is bad in my mind and mental activities." The Elder said, "If you wish to know what is good and what is bad in your mind and mental activities, you should accept the Way and eliminate 129

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what is bad in your mind and mental activities. I shall do something." Then the Elder made some pills with black and white clay and said to him, "If an evil mind arises, you may take one black pill, and if a good mind arises, you may take one white pill. You should practice the contemplation of impurity and be mindful of the Buddha, as well as meditate on him as has been said." At that time, Upagupta intended to do good in his mind and mental activities, but he collected many black pills without even a single white one. Then he thought that he should try to get two-thirds black pills and one-third white ones. He thought again that he should get half black pills and half hite ones. He further thought that he should get two-thirds white pills and one-third black ones. And he even thought that he should have only a good mind, so that the pills he took were all white ones. There was then in the country of Mathura a courtesan named Vasudatta, whose maidservant once went to the place of pagupta to purchase perfume and received more than she had bought. When she returned, her mistress asked her, "Where did you get so much perfume? Was it not stolen from the trader?" The maidservant said in reply, "The trader named Upagupta is a person of perfect appearance, and he speaks so nicely, while he sells his goods lawfully." When the mistress heard these words, she cherished a mind of lustful desire for Upagupta and ordered her maidservant to go again to his place. 'You may tell him that I desire to have enjoyment with him." When the maidservant told this to Upagupta, he said, 'You may tell her that this is not the time for me to see her." The maidservant returned and told this to her mistress, who said, "He cannot afford to give me five hundred silver coins, so he would not come." Then she sent again her maidservant to go and tell him, "I need no money. I only need you to come and have enjoyment with me." The maidservant again went to the place of pagupta and told him this message. Upagupta still answered, "This is not the time for me to see her." Then the son of another rich man went to Vasudatta.

There was then a merchant coming from northern India to the country of Mathura with five hundred horses and various kinds 130

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The Transmission of the Dharma-pita&a

of merchandise. After his arrival, he inquired of the people of Mathura, "Where is the most beautiful woman in this country?" The people of he country said in reply, "There is a most beautiful woman whose name is Vasudatta." The merchant said, "I wish to go to her with five hundred silver coins and various precious things." The courtesan, craving the things, killed the rich man's son [her former paramour], put the corpse in a filthy place, and then she enjoyed herself ith the merchant. An intimate friend of the rich man's son discovered his body in the filthy place and reported the matter to the king. The king said to him, "You will seize Vasudatta, amputate her hands and feet, cut off er ears and nose, and scatter her body in the wilds." As ordered by the king, her hands and feet were cut off and scattered in the wilds. Upon hearing that Vasudatta had had her hands and feet cut off and scattered in the wilds, Upagupta thought, "Formerly I did not wish to see her and enjoy the five desires with her, but now I wish to see her and have a look at her hands, feet, ears, and nose." And then he uttered the following stanza:

In the best of clothes was she formerly clad; With different jewels was she decked;

Such were the things with which

Her person was adorned.

One who takes delight in liberation,

Who wishes to leave the world with detestation, Should not go to see her then,

When she was decked with precious jewels,

But should go to see her now,

Without oy and without arrogance.

Her beauty is in its original form;

The sight of her arouses disgust and repugnance. Upagupta, accompanied by a boy holding an umbrella, went into the wilds. The maidservant, in remembrance of her mistress's kindness, stayed beside her to drive away the crows, not allowing them to attack and peck er. The maidservant said to her mistress, "Formerly you sent for Upagupta several times. Is he coming now 131

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with a lustful mind?" Upon hearing these words, her mistress said, "My good appearance has now been deformed. It is really a great pain. Now I am on this ground smeared with blood and my whole body is red. Such being my body, how can anyone have a lustful mind at the sight of t?" Then she said to her maidservant, "Collect my hands, feet, ears, and nose and put them in one place, so that he may not see them." The maidservant placed them together and covered them with a piece of cloth. Then Upagupta arrived and stood looking at Vasudatta. When Vasudatta saw Upagupta, she said to him, "Here comes the good holy man. Formerly when my body was capable of njoying the five desires I sent for you, but you said that it was not the time. Why do you come now when my hands and feet have been amputated and I am in a bloody mire?" And she uttered the following stanza: Formerly this body of mine

Resembled a lotus flower;

I wore a precious garment

Of great price for its adornment. But devoid of merit

I could not see you.

"Such as I am now, why do you come? This body of ine is without ornaments and without joy, smeared with blood for scented ointment. It is a sight of horror and pity." Upagupta said in reply, "I have not come with a mind of lustful desire. It is for the sake of contemplating lustful desire and impurity that I have come." And he also uttered the following stanza: With various precious garments And different kinds of lowers You adorned yourself

And distracted those who saw you. All the people who wished to see you, But had no wealth,

Could not see you.

Now this body of yours

Is scattered all over the place. 132

158c

The Transmission of he Dharma-ptia&a Of all the people, None has not seen it. Your beauty has returned to its true form, Devoid of adornments And with such a stench. The corpse is but a skeleton, Covered with a layer of hin skin, Filled with blood, Wrapped in the thin skin, Stuffed with flesh And a thousand veins and arteries Intertwining throughout the body. Such is corporeality. Where lies the beauty? Damsels and maidens Are outwardly lovable. When people see them, Their desire is aroused. If they know what is inside, They will attain deliverance. The noble and respected, the mean and low, All bear alike stinking corpses. When a fool sees them, He considers them pure. When a wise man sees them, He perceives them as impure. This foul and filthy body Is a store of mpurity. With various kinds of ncense It is fumigated.

This body is only abominable, With dirt, grime, pus, and blood. Different kinds of garments Are used for its ornaments. It is a container of dirt Washed clean with water. 133

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Fools and sinners

Are attached to it with love. Those who have heard the good Dharma As spoken by the Buddha,

Who profess and accept it

With minds delighting in deliverance, Who enter groves of solitude Depending on the Way as a raft, Will cross to the other shore. Upon hearing these words, Vasudatta deeply feared rebirth, and when she heard about the virtues of he Buddha, she changed her mind and took delight in nirvana. In reply to Upagupta, she uttered the following stanza: This is so, this is so;

This is as you have said.

You are truly intelligent and wise And possess great kindness. You should tell me more now About the Buddha's wonderful Dharma. Upagupta then preached the Dharma, namely the four noble truths, point by point. He also contemplated the body, and through the contemplation of the body he realized the detestability of the world of esire. As he himself reached the Dharma, he thoroughly comprehended the four noble truths and attained the fruition of n anagamin, while Vasudatta attained the fruition of a srota-apanna. At that time Vasudatta said to Upagupta, "Excellent! Excellent! Mahasattva (great being), it is by your power that the three evil ways and the places of reat sufferings are closed, and that the path leading to heaven and nirvana is opened. Now I take refuge in the Tathagata, the one worthy of orship and fully enlightened, as well as in his Dharma and Sangha." And she also uttered the following stanza:

I go to take refuge in the Buddha, The Most Honored One among bipeds, 134

The Transmission of the Dharma-pita^a

Whose eyes resemble blue lotuses,

And who is praiseworthy among men and heavenly beings; And also in his pure Dharma, free from desires; As well as in the supreme arhat Sangha.

Having made her happy through his preaching of the Dharma, Upagupta returned to his own place, and shortly after his departure Vasudatta died and was reborn in the heavens. At that time, the heavenly beings informed the people of Mathura that she had been reborn in the heavens. After hearing this, the people made offerings to her remains. / Then the Elder Sanakavasin went to Gupta and said to him, "You should allow Upagupta to follow me and become a monk." Gupta said in reply, "Formerly I promised you that I would ask him to make a living and would allow him to become a monk only if e were unskillful and blunt in business." Then the Elder i59a Sanakavasin, employing his supernatural powers, rendered [Upagupta] unskillful and blunt in business. Upagupta thought that he was unskillful and blunt in measurement and calculation. Sanakavasin went again to Gupta and said to him, "This son of yours has been predicted by the Buddha, who said, 'A hundred years after my nirvana he will perform a Buddha's functions.'You should allow him to follow me and become a monk." Then Gupta allowed him to become a monk.

At that time, the Elder Sanakavasin brought Upagupta to the Natabhatika Monastery and made him a fully ordained monk. At the moment of the first karman, he got rid of all bondages and attained the fruition of arhatship. Sanakavasin said to Upagupta, "Good man, you have been predicted by the Buddha: 'A hundred years after my nirvana, there will be a bhiksu named Upagupta who will be a Buddha without the characteristic marks of a Buddha and will perform a Buddha's functions.' And he also said that among the Buddha's disciples, you would be foremost in edifying others. Good man, you should perform beneficial deeds for the Buddha-dharma." Upagupta said in reply, "Let it be so!" And Sanakavasin taught him to preach the Dharma.

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When all the people of Mathura heard that a bhiksu named Upagupta, who was a Buddha without the characteristic marks of a Buddha, was going to preach the Dharma, innumerable thousands of people wished to go to listen to him. The Elder Upagupta then contemplated in samädhi and saw that when the Buddha preached the Dharma, his audience, consisting of the four groups of devotees, sat in a group shaped like a crescent moon. He contemplated again: In what order did the World-honored One teach the Dharma? And he saw that the order was the taste of desire, the faults of esire, the outlet of esire, the four faiths, and so on, one by one up to nirvana. Upagupta also preached the Dharma in the same way.

At that time, the king of Maras rained pearls on the assembly to distract the minds of the people. As the people in the assembly were distracted, none of them could understand the four noble truths. Upon seeing that the minds of the people were distracted, Upagupta thought to himself, "Who is doing this to distract the minds of the assembly?" Then he found that it was being done by the king of Maras.

On the second day the people who came doubled in number, and Upagupta again preached the true Dharma of the four noble truths point by point. At that time, the king of aras again rained gold to distract the minds of the assembly, and none of the people could understand the four noble truths. Upon seeing that the minds of he people were distracted, Upagupta thought to himself, "Who is doing this to distract the minds of he assembly?" Then he found that it was being done by the king of Maras. On the third day the people who came doubled in number, and Upagupta again preached the Dharma, while the king of Maras again rained pearls mixed with gold, to the accompaniment of heavenly music performed by apsaras (goddesses). As the people in the assembly were not free from desire, their minds were excited by the sight of the beauties and the sounds of music, and they listened no more to the preaching of the Dharma. The king of Maras then put a garland around the neck of pagupta. Upagupta thought, 'Who is doing this?" He found that it was being done by 136

The Transmission of the Dharma-pito/za

the king of aras. He pondered in his mind, "As this king of aras always caused disturbance to the Dharma-pjta&a of the Worldhonored One, why did the World-honored One not edify him?" Then he thought to himself, "I may edify him, as the Buddha predicted that I would be a Buddha without the characteristic marks of a Buddha to edify people and convert them." Then he considered, "Is this the right time for me to edify im?" He saw that the time had arrived for the king of Maras to receive edification. At that time, the Elder Upagupta took three corpses, the first of a dead snake, the second of a dead dog, and the third of a dead man. With his supernatural powers, he transformed the three corpses into garlands and took them to the place of the king of Maras. At the sight of Upagupta, the king of Maras was greatly pleased, [thinking], "Upagupta has accepted my edification." And he stretched his body to receive the garlands. Upagupta tied him up with his own hands, fastened the dead snake on his head, and fixed the dead dog and dead man under his neck. Upagupta said to the king of Maras, "As you first insulted me with unrighteous flowers, now I return [the insult to] you by fastening corpses upon you. Now you are dealing with a son of the Buddha. If you have any supernatural power, show it to me." Just like a gale that agitates the water of the sea into waves but cannot stir Malaya Mountain, so the king of Maras wished to free himself from the corpses but could not do so even though he tried with utmost effort. He was as helpless as a gnat trying to move a mountain. Greatly enraged, the king of Maras rose up into the air and uttered the following stanza:

If I cannot free myself

From the corpses on my neck,

I may be freed by other divine beings

With powers greater than mine.

The Elder Upagupta also uttered the following stanza: You may go to take refuge under Brahman, / The sun, the moon, and Sakra; You may go into fire and the great sea;

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The corpses will not be burned, rotted, or loosed. I have bound these corpses Tightly on your neck. It was done by supernatural power, And none can detach them. The king of Maras went to Mahesvara and Sakra in the Thirtythree heavens as well as to the Four Heavenly Eings, trying to get rid of the corpses, but he could not free himself from them. Then he went to Mahabrahman. Mahabrahman said to him, "Good man, since this was done by the supernatural powers of a disciple possessing the ten powers, who ever could rid you of them? It is like water that cannot break the shore of a great sea." He also uttered the following stanza: If Snow Mountain is bound With fibers of lotus root, It can be lifted up

Without much difficulty. It is by the power of divinity That corpses are fixed on your body. I do not have the ability To rid you of hem.

All the powers possessed By me and the heavenly beings Cannot surpass those of he Tathagata And his disciples,

As other lights are inferior To the light of fire, As the light of ire is inferior To the light of he sun. The king of Maras said, 'What would you teach me to do? Under whom shall I take refuge?" Mahabrahman said, "You should now go quickly to take refuge under Upagupta. As a man has to stand up from where he has fallen, you have to stand up through his supernatural powers, since your downfall was caused by his supernatural powers." Then the king of Maras realized that the 138

The Transmission of he Dharma-pitaAa supernatural powers of a son of the Buddha were great. He pondered over the matter and uttered the following stanza: If Mahabrahman takes refuge

In the Buddha, his disciples, and the Dharma, Who else can estimate and measure The divine powers of the Tathagata? The Tathagata's divine powers

Really could have subjugated me.

But out of pity and compassion

He did not subdue me.

"Now I have come to know the powers of he Buddha, and it needs no extensive reiteration." He also uttered the following stanza: Now I understand

That the World-honored One is compassionate, And that his mind is free from impurities, Comparable to a golden mountain.

Because of my ignorance,

I disturbed the Buddha everywhere And did evil at all places;

But he did not subdue me by force. Then the king of Maras, who was the lord of the world of desire, had no place to escape from Upagupta and pondered over the matter. He gave up his arrogance, went to Upagupta, and worshipped at his feet, saying, "Elder, since the time of he Bodhi tree up to the present day, the evils I have committed against the World-honored One are immeasurable and innumerable. Once I caused the Buddha to have no food to eat when he went to the house of a Brahman in the country of Sala. That was done by me. For the evils I committed, the Buddha did not blame me. Sometimes I changed myself nto a dragon, a snake, a wicked demon, or various kinds of fearful things to frighten him, but the Worldhonored One never blamed me. Elder, today you are pitiless and cause the whole world of eavenly beings and Asuras to blame and sneer at me, making me feel ashamed." 139

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i60a Upagupta said to him, "You are unwise and do not know how to think of things, trying to compare the merit of the compassion of he Tathagata with that of bhiksu. It is like comparing a grain of mustard seed with Mount Sumeru, or equating a glowworm with the sun, or taking a scoop of ater and putting t on a par with the great sea. The compassion of a sramana is not comparable to that of the compassionate Buddhas of the ten quarters. That was why the Buddha could endure the evils you committed." The king of Maras said, "The Buddha had cut off all delusions and dissolved all doubts and had great patience. As I was wicked and had passions, I was always ready to annoy the Buddha. The World-honored One protected me with his compassion. That was why the Buddha did not subjugate me. Elder, you should instruct me.

Upagupta said in reply, "Good man, now listen to me! You committed so many evils and did so many bad things toward the Buddha that unless you cherish a mind of faith and respect for the Tathagata, you cannot be absolved from your misdeeds. As the Buddha had foresight far into the future, he did not subjugate you." He also uttered the following stanza: Your mind has lacked deep respect,

But the Tathagata has initiated it.

From smallness it will increase to greatness Until you gain the fruit of nirvana.

Of all the evils you have committed,

Only a brief art has been told.

You should wash away the defilement of passion With the water of the wisdom of recollection. The king of Maras remembered the Buddha, and the hair on his body bristled like kadamba flowers. He also uttered the following stanza:

Many things I did

To vex the World-honored One,

But he was not angry.

I wish to be compared to a son

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i60b The Transmission of the Dharma-pitaka Whose guilt and faults are forgiven By his father's pardon.

At that time, the king of Maras spent much time in meditating on the beneficence of he Buddha, and as he remembered the Buddha his mind was cooled down. He worshipped at the Elder's feet and uttered the following stanza:

The Elder today

Has accepted me

And enabled me to revere

The World-honored One.

Now these corpses

Are bound on my neck

As my ornaments.

May the great recluse,

By the power of compassion,

Remove them for me.

The Elder Upagupta said, "If you can make a promise, I shall remove them for you." The king of Maras inquired, "What promise?" Upagupta said, "From now onward you should never annoy bhiksus." The king of aras said in reply, "Let it be so! Let it be so! But you should teach me how to do it." The Elder answered, saying, "The Dharma -pitaka of the World-honored One should be widely spread, and that is what I am doing." Being amazed, the king of Maras said again, "Teach me how to do it!" The Elder said in reply, "You should know that I became a monk one hundred years after the Tathagata entered nirvana. I have seen the Dharmakaya of the World-honored One, but I have not seen his Rupakaya (physical body). As you are now accepted by me, you should show me the Rupakaya of he Tathagata. I now take delight in nothing else except in seeing the body of he Buddha." The king of Maras replied with the following stanza: We should make an agreement together. When you see what I appear to be, The material body of the Tathagata, 141

Chapter VII

You must not worship me.

Only to the All-wise One

Should homage be paid.

If he Elder paid it to me,

I should be destroyed.

Now I am not qualified

To bear the worship of a holy man,

Just as the bud of an airavata tree

Cannot bear the weight

Of the tusk of an elephant.

Thus we should make this agreement.

The Elder Upagupta said in reply, "Let it be so. I shall not worship you." The king of Maras said again, "Just wait a few moments. I shall enter the grove and transform myself into the form of the Buddha with brilliant golden hues and a halo as bright as sunlight, just as I did once in the past to mislead a wealthy man named Sura. Such a material body was wonderful. I shall now appear as it, so that all those who see it may have faith with joy." Then the Elder Upagupta said in reply, "Let it be so." And he removed the three corpses, as he wished to see the physical body of the Tathagata.

Then the king of Maras went into the grove and transformed himself into the body of he Buddha. Having assumed the form of the Buddha, he came out of he grove, just as a woman goes behind a screen to adorn herself nd comes out again after having dressed up. The physical form of the Tathagata was incomparable, and none of he people who saw it was not pleased to see it. It was like a colored painting with different hues.

When the king of Maras had glorified the grove with his transformed body, he also appeared as Sariputra at the right side and Maudgalyayana at the left. Again, he appeared as Ananda holding an alms bowl at the back and as Mahakasyapa, Aniruddha, Subhuti, and so on, as one thousand two hundred fifty great sravakas surrounding the transformed Buddha in a group shaped like a crescent moon. After having made these transformations, he went to Upagupta. Being greatly delighted to have 142

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The Transmission of the Dharma-pito&a seen the Buddha's physical form, Upagupta rose from his seat and watched the physical form of he Buddha without turning his eyes away from it for a moment. And he uttered the following stanza: Impermanence is merciless;

It ruined the Tathagata's material form. Impermanent was the Tathagata; He dissolved his form and entered nirvana. Upagupta fixed his attention on the Buddha, and his mind could not part from him."Now I see this transformed body, and it is the same as seeing the real Buddha." With a concentrated mind, he put his hands palm to palm and uttered the following brief stanza in praise of the Buddha:

His face is superior to a lotus flower, His eyes, better than the bloom of the utpala. His color outshines a grove of many blossoms And also surpasses real gold. He is more lovely than the moon; His light is brighter than the sun. His wisdom is deeper than the sea; Steadier than Mount Sumeru is his immovability. He walks more gracefully than the king of lions, And he blinks more sedately than the king of bulls. As his mind was filled with joy, he again uttered the following stanza aloud:

By his deeds of mental purity, He has gained this excellent fruit. It was created by his own deeds And was not made by others. For countless and innumerable kalpas He cultivated pure deeds of body and speech And practiced the six paramitas perfectly As ornaments for his unhindered body. All those who see him are overjoyed; He is admired even by his enemies. 143

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Now, as I see the Tathagata,

How can I not feel joyous?

As he was thinking of he Buddha, Upagupta did not sense that it was Mara and prostrated himself at full length at the feet of the king of Maras like a great tree with its roots broken falling on the ground. Being startled, the king of Maras said, "Elder, you should not break your promise." The Elder said in reply, "What promise?" The king of Maras said, "We made an agreement that when I appeared as the Buddha, you would not worship me. Why do you worship me now?" The Elder rose from the ground and replied in a low voice, "I am not unaware that the Tathagata entered nirvana like fire extinguished by water. But [when] I saw the physical body of the Tathagata, it was so wonderful that I worshipped it; I did not worship you." The king of Maras inquired, "You prostrated yourself with your head touching my feet; how can you say that you did not worship me?" Upagupta said, "I neither worshipped you nor did I break my promise. Now listen to me. Suppose there is a Buddha image made of lay; the worshipper thinks of t as the Buddha and not as clay. Now, as I see you, I think of you as the Buddha and not as a Mara."

Then the king of Maras ceased to assume the appearance of the Buddha, made offerings to Upagupta, and returned to his own place. Four days later, the king of Maras struck a bell with his own hands to make an announcement to all people: "Those who wish to be reborn in the heavens and attain nirvana should go to Upagupta to seek advice and receive the right Dharma from him. Those who have not seen the Buddha should go to Upagupta." Then the king of Maras uttered the following stanza:

Those who wish to enjoy wealth and nobility

And do not like to live in poverty,

Who wish to enjoy heavenly bliss

And the great happiness of nirvana,

Should listen to and accept the Dharma

And ponder over its meanings and main points. 144

The Transmission of he Dharma-pitaka

Those who have not seen

The supreme one among bipeds,

The great teacher possessing compassion

Who spontaneously gained the holy Dharma, Should all go to Upagupta.

He is the man acting as a bright lamp

For this world.

At that time, his voice was heard throughout the country of Mathura. After Upagupta had subdued the king of Maras, the Brahmans and all the other people in the country of athura went to Upagupta. He was sitting on a lion seat and preaching the Dharma for the congregation without any fear in his mind, like a lion. He uttered the following stanza:

A man without intelligence

Can never ascend the lion seat.

If e ascended the high seat,

He would be deeply struck with great fear. Only a man as fearless as a lion,

Who can refute the theories of he heretics, Is competent

To ascend the lion seat.

Upagupta preached the Dharma point by point, namely, the four noble truths, which were first spoken at the beginning. At that time, innumerable people attained the fruition of a srota-apanna, a sakrdagamin, or an anagdmin, and eighteen thousand persons renounced their homes and attained arhatship through the practice of meditation and the strenuous cultivation of the Way. On Urumanda Mountain there was a cave eighteen cubits long and twelve cubits broad. At that time all the disciples had done what they ought to do, and the Elder Upagupta said to them, "I have taught all my disciples to attain arhatship. Each of you who have attained arhatship should put a chip four inches long into the cave." In one day's time eighteen thousand arhats put chips into the cave. It became widely known throughout the great earth up to the seaside that in the country of Mathura there lived 145

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Upagupta, who was the foremost in teaching and converting the people as the Buddha had predicted. i6ib The Causes of Sanakavasin's Attainment of the Way / _

When Sanakavasin had made Upagupta a monk and Upagupta converted and subdued the king of Maras, Sanakavasin thought for the sake of converting living beings, "I have already received the right Dharma, and now I wish to proceed to the country of Kasmira to enjoy the bliss of samddhi, as it was predicted by the World-honored One that the county of Kasmira would be a firstrate place for sitting in meditation." Then Sanakavasin went there and entered a cave to enjoy the bliss of samddhi. When a gust of cool wind blew on his body, he realized arhatship and enjoyed the bliss of emancipation. Then he uttered the following stanza: Wearing a sana garment,

Keeping contact with five kinds of samddhi At the best place on the mountain, I sit erect in meditation.

May the voice of he wind

Announce to the whole of asmira: / This person Sanakavasin Has gained the bliss of he Way. I pledge with my purity

That I have gained perfect liberation. This person Sanakavasin

Has uttered this stanza himself. 146