T2043 The Biographical Scripture of King Aśoka

Chapter VIII: The Causes of Upagupta’s Disciples

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The Causes of Upagupta's Disciples

The Causes of he Son of a Tigress

When Upagupta was residing at Natabhatika Monastery on Great Cream Mountain in the country of Mathura, a tigress gave birth to a cub not far from the monastery. As she could not go to seek food, she died of starvation. With a mind of beneficence and compassion, Upagupta fed the cub. Upagupta had five hundred disciples who had not gained the fruition of the Way. They said to their teacher, "Why do you feed a living being bom in an unfortunate state of xistence?" Their teacher said in reply, "Good men, it is for the cause of ts emancipation." Upon hearing these words, his disciples were amazed and had doubts in their minds. "How can a living being born in an unfortunate state of xistence acquire the cause of emancipation?"

The cub had a short span of ife, and when it was about to die, Upagupta said to it, "All deeds are impermanent, all things are devoid of n ego, and nirvana is quietude. You should have faith in me and abhor the way of rebirth as an animal." Then the cub cherished a mind of faith and respect toward the Elder. After having had faith and respect it died and was reborn among human beings in the country of Mathura. When he reached the age of seven, he was converted by Upagupta and became a monk, and in seven years he attained arhatship. With his supernatural powers he plucked different kinds of flowers to offer to Upagupta. Upagupta was surrounded by his disciples as the arhat disciple came through the air and stood before him. The five hundred disciples who had not gained the Way said to their teacher, "This 147

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is our schoolmate. He is still young, so how could he have gained the merits of supernatural powers?" Their teacher said in reply, "He was the cub in his previous life, and you asked me why I should feed such a living being as he. It was because he had seen me and heard the Dharma that he gained his present fruition." Then Upagupta preached the Dharma to his five hundred disciples. And so they got a deep sense of shame, cut off their passions, and attained arhatship.

The Causes of Gorasa (Cow's Milk)

In southern India there was a man who became a monk in the Buddha-dharma and always feared rebirth but was unable to attain nirvana. He thought in his mind, "Who can preach the Dharma to edify me? If nybody can preach the Dharma to edify me, I shall attain nirvana." Then he heard that in the country of athura there was a disciple named Upagupta, whom the World-honored One had predicted would be the foremost in edification. Having heard this, he went to Upagupta in the country of athura .Upon reaching there, he worshipped at his feet and said with his hands joined palm to palm, "Elder, the Buddha has entered nirvana. Elder, you should now perform the Buddha's functions and preach the Dharma for me." When Upagupta saw that this was the monk's last reincarnation, that he feared the pains of ebirth, and that he came from a distant place with a thin and extremely weary body, he said, "Good man, rest yourself for a while." The man was used to living on milk and curds, but in the country of Mathura there was food and drink of every description except milk and curds, so Upagupta asked him to proceed by another path. On the other path the man met with a group of women carrying milk, curds, beverages, and ghee. They were coming from another country with the intention of entering this country. The women asked the Elder why he was so weak and thin. He said in reply, "Sisters, I was born in southern India and always lived on milk and curds. But in this country of Mathura there is food and 148

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drink of every description except milk and curds, and that is why I am weak and thin." Then, to make him strong, all the women gave him milk, curds, and ghee for several days. Upagupta then preached the Dharma for him; and he practiced it with diligence and attained arhatship. Upagupta said to him, "Take a chip and put it into the cave." He followed the instruction.

The Causes of a Southern Indian

i62a In southern India there was a man who had immoral relations with the wife of another man and often went to her house. His mother, not wanting to allow him to do so, said to him, "If a man commits this evil deed, he will stop at nothing in doing evil." Out of anger, that man murdered his mother; and after committing the crime he went to another country. As he could not satisfy his five desires in that country, he felt so deeply vexed and miserable that he became a monk in the Buddha-dharma. Then he thoroughly mastered the Tripitaka and became a man of great erudition. Surrounded by his disciples, he went with them to Upagupta at Natabhatika Monastery in the country of Mathura. Upagupta observed him in contemplation and saw that he had murdered his mother and that on account of his felony he could not perceive the truth or gain the fruit of he Way. Although he came from a distant place, [Upagupta] did not greet him with comfort. The bhiksu then went far away from there with a mind of shame. Upagupta's five hundred disciples who had not gained the Way witnessed the incident and felt displeased with their teacher. They thought, "The upadhyaya is lacking in wisdom. He would preach the Dharma for an old bhiksu with a dull and stupid mind but would not preach for this bhiksu who is clever and intelligent, well-versed in the Tripitaka, and followed by his retinue." Upagupta saw that his disciples harbored a feeling of anger 1 against him, and he also saw that their minds had to be converted and quelled by his upadhyaya Sanakavasin. At that time 149

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Sanakavasin was residing in the country of asmira; and when he observed whether Upagupta was performing the Buddha's functions or not, he saw that his five hundred disciples were indignant with him and did not show respect to their teacher. Having seen this, he reflected, <cWhy does Upagupta not edify them?" Then he made a deeper observation and saw that they could not be edified by Upagupta and that they should be edified by him. Sanakavasin went to that monastery by his supernatural powers while Upagupta was rambling outside. Sanakavasin then entered the monastery with a long beard and long hair and wearing a coarse garment. Upon seeing him, the disciples of pagupta said to him, "Ignorant old man, where did you come from with a long beard and long hair and wearing a coarse garment to our teacher's monastery? Our upadhyaya did not preach the Dharma to an intelligent bhiksu well-versed in the Tripitaka who came here before. How can he preach it for you, an old and dull man?" When Sanakavasin entered the monastery, he sat on the seat of Upagupta. Upagupta's disciples were angry at seeing it and tried to drag him off with their hands, but he was as immovable as Mount Sumeru. Then they intended to rebuke him, but they lost their voices. So they reported to Upagupta, saying, "A poor old bhiksu has come into the upadhyaya's monastery and is sitting on the upadhyaya's seat." Upagupta said to his disciples in reply, "Nobody except my upadhyaya can sit on my seat." When i62b Upagupta returned to the monastery, he made offerings to his / upadhyaya Sanakavasin with the utmost veneration and took a small seat, sitting on it beside his teacher. Upagupta's disciples thought, "Perhaps this bhiksu is the teacher of our upadhyaya, but _ _ f —

his wisdom is not as good as that of our upadhyaya." Sanakavasin saw their minds and reflected, "What expedient shall I employ to eliminate their arrogance?" After having seen it, he raised his right arm while milk came out from his hand, and he said to Upagupta, "Good man, what is this samadhi?" Upagupta said to his upadhyaya in reply, "I do not know the name of this samadhi." His upadhyaya told him, "It is named the Samadhi as Powerful as a Dragon." For a second time, milk came out again, and he asked, 150

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"What is the name of his samadhi?" Upagupta said in reply, "I do not know the name of this samadhi." His upadhyaya said, "It is named the Samadhi of Pure Harmony and the [Seven] Phases of Enlightenment." And he also extensively related various kinds of samadhi. Upagupta said to his upadhyaya, "May he upadhyaya speak what is within the scope of my wisdom and not speak what is beyond my scope." Sanakavasin said to Upagupta, "Good man, the name of the samadhi that is comprehended by the wisdom of a Buddha is unknown to a pratyekabuddha. The name of the samadhi that is comprehended by the wisdom of a pratyekabuddha is unknown to Sariputra. The name of the samadhi that /

is comprehended by the wisdom of Sariputra is unknown to Maudgalyayana. The name of the samadhi that is comprehended by the wisdom of Maudgalyayana is unknown to Mahakasyapa. And the name of the samadhi comprehended by the wisdom of my upadhyaya is unknown to me." Sanakavasin said again, "Good man, at the time of y nirvana, the Dharma of ll these samadhis will be lost. Moreover, the Jataka stories of the World-honored One with their seventy-seven thousand names will also be lost. Ten thousand Abhidharmas will be lost, too." When the disciples of Upagupta heard this, they felt sorry and vexed, and then they thought, "The wisdom of this bhiksu is superior to that r of our upadhyaya." Thus their arrogance vanished. Sanakavasin preached the Dharma to edify the disciples, and all of hem attained arhatship.

At that time, the Elder Sanakavasin said to Upagupta, "Good man, the World-honored One transmitted the Dharma-pitaka to Mahakasyapa and entered nirvana; Mahakasyapa transmitted it to my upadhyaya and entered nirvana; and my upadhyaya transmitted it to me and entered nirvana. Now I transmit it to you and shall enter nirvana. You should guard and protect this Dharmapitaka. In this country of Mathura, a man will be born with the name of Dhltika. He will become a monk, and you may transmit this Dharma-pitaka to him."

When the Elder Sanakavasin had transmitted the Dharmai62c pitaka to Upagupta, he rose into the air by his supernatural 151

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powers, appeared in the four respect-inspiring postures, and entered the fire samddhi. After the conclusion of the samddhi, different kinds of flowers, blue, yellow, red, and white, emerged from his body. Water flowed from the upper part of his body and fire spurted from the lower part. Fire also spurted from the upper part while water flowed from the lower part. His body was as upright and dignified as a mountain, with water coming out from one side and fire from the other. With his various supernatural powers, Sanakavasin made the bhiksus and lay supporters happy and free in their minds. After having made such transformations, he entered nirvana like a fire quenched by water. At that time, Upagupta and eighteen thousand arhat disciples made offerings to the body, for which they built a stupa and a temple.

The Causes of a Northern Indian

When Upagupta was residing at Natabhatika Monastery in the country of Mathura, there was a good man in northern India who became a monk in the Dharma of the World-honored One. He was well-learned and intelligent, and he thoroughly mastered the Tripitaka. He preached the Dharma so well and in such a good way that wherever he went he was invited by the people to preach the Dharma. Thus he preached the Dharma in three ways for the people. He often thought to himself, 'Who can preach the Dharma for me, so as to enable me to gain the Way?" He heard that in the country of Mathura there was a bhiksu named Upagupta who was foremost in edification and had been predicted by the Buddha to be a Buddha without the characteristic marks of a Buddha. After hearing this, he went to that country and reached Natabhatika Monastery. After arriving at the place where Upagupta was, he said, The World-honored One has entered nirvana. Elder, you are now performing the Buddha's functions. May you preach the Dharma for me." Then he uttered the following stanza:

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The Buddha, who had great compassion,

Has already entered nirvana,

And you are now performing the functions of the Buddha. For the ignorant, blind, and dull in the world, You are the light of wisdom,

Illuminating the world like sunlight.

There is no other teacher in the world.

You are the only one to be our teacher,

The best one in edifying disciples.

May the Elder teach and edify me.

Then Upagupta observed the man's mind in contemplation and saw that he was in his last reincarnation and deeply feared rebirth. Why did he not obtain the holy Dharma in his previous incarnation? He saw that it was because the conditions were incomplete. Upagupta provided the conditions to make them complete. He also saw that the man's mind took delight in the bliss of sitting in meditation and did not wish to preach the Dharma. Upagupta said to him, "Good man, if you can accept my instruction, then I shall preach for you." He said in reply, "I shall do so. Upagupta said, 'You should preach three kinds of Dharma." He i63a asked again, 'What Sutra shall I preach?" Upagupta said, "The five merits of learnedness: (1) the expedient of skandhas (aggregates), (2) the expedient of dhàtus (spheres), (3) the expedient of âyatanas (entrances), (4) the expedient of hetupratyaya (cause and subcause), and (5) the preaching of he Dharma for the edification of others, without waiting for teaching from others. Now I have taught you the three kinds of Dharma." Then the monk preached the Dharma according to the sequence, and after having preached the Dharma he attained arhatship. Thus he took a chip and threw it into the cave.

The Causes of Devaraksita

When the master merchant Devaraksita, who was in the country of the Nakulas and who always took delight in alms-giving and 153

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had faith in the Buddha, intended to sail overseas, he announced like a lion's roar, "If I return safely from the seas, I shall sponsor the quinquennial assembly of the Buddha-dharma." All the heavenly beings heard and remembered his words, and all the people in the country came to know about it, saying, "Devaraksita, the master merchant, has made a lion's roar, saying, 'When I return from the seas, I shall sponsor the quinquennial assembly of the Buddha-dharma.'"

There was then living in that country an arhat bhiksuni. She observed in her meditation whether Devaraksita would safely return from the seas or not, and she saw that he would safely return. She also saw that after his return he would sponsor the quinquennial assembly of he Buddha-dharma. She again tried to see how many monks would oin in the assembly, and she saw that the number would be eighteen thousand arhats, twice as many learners, and innumerable ordinary persons. Who would be the Presiding Elder of he assembly? She saw that the Elder would be named Asadha. Then she observed whether the Elder Asadha would be an arhat, an anagamin, a sakrdagamin, or a srotaapanna, and she saw that he would be an ordinary person. She again observed whether that person would be energetic or indolent and saw that he would be energetic. Then she contemplated with the intention of inquiring whether he was acting for his own benefit or for the benefit of others, and she saw that he was acting for his own benefit.

So she went to that monk's monastery, and after arriving there she worshipped the monks in due order and said to the Elder, "Most Virtuous One, you are not in strict propriety." The Elder thought to himself, "Why am I deemed to be not in strict propriety?" When he looked at himself and saw that his beard and hair were long, he asked a young bhiksu to shave his beard and hair. When he had been shaved, the bhiksuni thought, "Does this Most Virtuous One understand my words?" Then she saw that the most virtuous monk did not understand the meaning of er words, and so she went again to the monastery, worshipped the monks in due order, and said, "Most Virtuous One, you are not in strict 154

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propriety." The Elder reflected, "I have shaved my beard and hair. Why am I still not in strict propriety?" He looked at himself again and saw that his garments were coarse and shabby, and so he asked a young disciple to have them washed and dyed. After having his garments dyed and tidied, he wore them and sat straight. The bhiksunl thought again, "Does the Most Virtuous One understand my words?" And she saw that the most virtuous monk did not understand what she meant. For the third time the arhat bhiksunl went to the monastery, worshipped the monks in due order, and said, "Most Virtuous One, you are not in strict propriety." The most virtuous monk said angrily, "I have shaved my beard and hair and have washed and dyed my garments.Why do you say I am not in strict propriety?" The bhiksunl said to the most virtuous monk, "How can you think that these are the proprieties of the Buddha-dharma? If you can attain the four fruitions, then they are the proprieties of the Buddha-dharma. Furthermore, Most Virtuous One, the master merchant Devaraksita has made an announcement like a lion's roar: When I return safely from the seas, I shall sponsor the quinquennial assembly of the Buddha-dharma.' Have you heard that?" The most virtuous monk said in reply, "I have heard it." She asked again, "Most Virtuous One, do you know the number of monks who will join in the assembly?" "I do not know," was the reply. Then the bhiksunl said of her own accord that the number of monks would be eighteen thousand arhats, twice as many learners, and innumerable ordinary persons. "Most Virtuous One, an ordinary person will be the Presiding Elder and will be the first to receive offerings in the assembly of arhats. Will this be fitting behavior? Upon hearing these words, the most virtuous monk wept sorrowfully. The bhiksunl said, "Why do you weep?" "Sister," answered the monk, "I am getting old. I am not competent to do anything. The bhiksunl uttered the following stanza:

The Tathagata's Dharma can be perceived

At no fixed season and occasion.

If one wishes to obtain liberation,

He may get the fruit at any moment.

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"Again, Most Virtuous One, you should go to Natabhatika Monastery, where lives the bhiksu Upagupta, whom the Buddha predicted would be the foremost in edification among his disciples." Then the elderly bhiksu went stage by stage to Natabhatika Monastery in the country of Mathura. When Upagupta saw that the Elder was coming, he came out to greet him and said, "Most Virtuous One, wash your feet and rest." The bhiksu said in reply, "I do not wish to wash my eet. I wish to see Upagupta." Upagupta's disciples said, "This is Upagupta. He has come to greet you, Most Virtuous One." The bhiksu was glad to hear this and washed his feet. Upagupta edified him and found him some lay supporters to look after his bath, food, and drink with various offerings. He also said to the karmadana (distributor of duties), "Now we have a bhiksu who has gained the two liberations coming to our place of meditation." All of the eighteen thousand arhats entered the place of meditation, while the bhiksu came and sat on the chief seat at the place of meditation and fell asleep. The karmadana took a lamp and placed it in front of him with a snap of his fingers. The bhiksu was awakened and wished to take up the 163c lamp. Then Upagupta entered the fire samadhi, and thus all of the eighteen thousand arhats also entered the fire samadhi. The bhiksu was glad to see this sight and uttered the following stanza:

All the bhiksus are sitting

Cross-legged on the ground

Like dragons in coils,

Brilliant as trees of amps.

Upagupta edified him by preaching the Dharma, and then the bhiksu strenuously practiced meditation and attained arhatship. Having done what he wished to do, he returned to his own country. Upon seeing that the bhiksu had arrived, the arhat bhiksuni went to the monastery and worshipped him, saying, "Most Virtuous One, you are today in strict propriety." The bhiksu said in reply, "Sister, it is all due to your effort."

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When the master merchant Devaraksita safely returned from the seas, he sponsored the quinquennial assembly. At that time, eighteen thousand arhats joined the assembly, and there were twice as many learners and innumerable ordinary persons making strenuous efforts. The most virtuous Elder said the following mystic prayer to Devaraksita: "Tavatah avantah evambhavantah bhavantah bhavisyati." [Such as it is now, may it be so in the future.] And he repeated the same prayer at the conclusion of the meritorious quinquennial assembly. Devaraksita, the master merchant, inquired of the Elder, "The World-honored One has preached various Dharmas. Are they any different from what the Elder has said in Tavatah yavantah evambhavantah bhavantah bhavisyati?" The Elder said in reply, "Good man, I said the prayer in consideration of your merits. Once in the past, ninety-one kalpas ago, we were both master merchants and managed a big ship, which we sailed overseas to obtain precious things. When the ship was fully loaded, we sailed back to Jambudvipa. On the sea we encountered a hurricane, and the ship was blown aground on a sandy beach. We collected sand and built a stupa in honor of Vipasyin Buddha, the fully enlightened one, and offered precious things to the stupa. At that time the heavenly beings showed us the way and we re-equipped our big ship. The heavenly beings said, Tn seven days there will be a high tide, which will take your ship to Jambudvipa.' On the seventh day the high tide came and took our ship to Jambudvipa. On account of ur construction of he sand stupa, I was not reborn in the evil ways of existence for ninety-one kalpas, and on account of hat cause I was able to attain arhatship, while you were able to make offerings to eighteen thousand arhats and twice as many learners as well as innumerable ordinary persons making strenuous efforts. As you have made offerings to the Three Treasures, I said the prayer: Tavatah 164a yavantah evambhavantah bhavantah bhavisyati. Moreover, my good man, the pains of rebirth are limitless, and you should renounce your home to become a monk in the Buddha-dharma." Thereupon, Devaraksita became a monk and attained arhatship. 157

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The Causes of the Brahman with the View

That the Ego Is Real

When Upagupta was residing at Natabhatika Monastery in the country of athura, there was in Mathura a Brahman who always held the view that the ego is real. He asked a Buddhist disciple, "Is there any being who can create birth and death?" The Buddhist disciple said in reply, "Brahman, please go to Natabhatika Monastery, where a bhiksu named Upagupta is always preaching the Dharma of egolessness." The Brahman went accordingly to that monastery hen Upagupta was preaching the Dharma for the four groups of devotees. Upon seeing the Brahman, Upagupta uttered the following stanza of non-ego:

There is no ego in the world

And nothing that is mine;

There is no personality and no life,

Except the concept of irth and death.

Upon hearing the Dharma of egolessness, the Brahman cut off his view that the ego is real and became a monk at the place where Upagupta was. [Upagupta] then preached the Dharma to him, and through the energetic practice of meditation the Brahman attained arhatship. Having done what was to be done, the Brahman took a chip and put it into the cave. The Causes of Sleepiness

When Upagupta was residing at Natabhatika Monastery in the country of Mathura, a good man who relied upon him became a monk. However, this man was fond of sleep and would fall asleep even when Upagupta was preaching the Dharma. Upagupta asked him to go to a place of meditation; and he went there and sat cross-legged under a tree, but he still fell asleep as before. With his supernatural powers, Upagupta caused pits one thousand cubits deep to appear at the four sides of the bhiksu to frighten him. 158

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Being startled by the sight of the pits, the bhiksu was awakened from sleep. Upagupta then made a road by magic power for him to follow. The bhiksu followed the road and came to Upagupta, who asked him to go back to the place where he had been sitting. The bhiksu said in reply, "Upadhyaya, there are pits one thousand cubits deep there." Upagupta said, "Those deep pits are small; the biggest pits are those of rebirth. They are known as the pits of birth, old age, disease, death, sorrow, grief, suffering, and vexation. If one does not know the four noble truths, one falls into them." The bhiksu then went back to sit cross-legged under the tree in meditation, and as he feared the deep pits he did not fall asleep again. With a feeling of dread he meditated energetically, got rid of ll passions, and attained arhatship. Then he took a chip and put it into the cave.

The Causes of the Provisor

When Upagupta was residing at Natabhatika Monastery in the country of Mathura, a good man who was a native of the Eastern Country became a monk in the Buddha-dharma, and as he was able to act as a provisor, whichever monastery he stayed in the bhiksus always asked him to be their provisor. The bhiksus said to him, "If any almsgiver comes to you, you should edify him and ask him to perform meritorious deeds." The provisor was so extremely tired of edifying others that he thought, "Who can preach the Dharma to edify me?"

Then he heard that in the country of Mathura there was a bhiksu by the name of Upagupta, whom the Buddha had predicted would be foremost among the disciples in edifying others. So he went to that place, and upon arriving there he worshipped at his feet and said, "Most Virtuous One, the Buddha has entered nirvana, and you, Most Virtuous One, are performing the Buddha's functions. May you preach the Dharma to me." Upagupta contemplated and saw that this was [the provisor's] last reincarnation and that he feared rebirth. He contemplated again why he did not 159

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gain the Holy Way, and saw that it was because conditions were incomplete. What were the expedients by which to make them complete? If e could act again as a provisor, the conditions would be complete. But he also saw that the man was extremely tired of it and did not wish to act as a provisor.

Upagupta said to him, "Good man, if you follow my instructions, I shall preach the Dharma to you." "Let it be so." Upagupta said, "You should act again as a provisor to the monks." The man replied, saying, "Most Virtuous One, I do not know who are zealous and who are not zealous among the people of Mathura." The Most Virtuous One said to him, "Can you get up early and go to the country?" "I can," was the reply. The bhiksu also asked, "How many monks are there in this monastery?" The Most Virtuous One said in reply, "There are eighteen thousand arhats, twice as many learners, and innumerable energetic ordinary persons." Then the bhiksu acted as a provisor to all the monks so that they might concentrate their minds on the practice of he Way. The provisor bhiksu rose up early, dressed in his robes, and with alms bowl in hand went into the country of Mathura. There was then a wealthy man coming out of he country of athura, and he met the bhiksu on the way. He had never met him before; it was the first time he had seen him. Upon seeing him, he worshipped at his feet, and after worshipping him he asked, "Most Virtuous One, are you coming from a far distance or from somewhere near here?" The bhiksu replied, "I come from the Eastern Country." The wealthy man asked him, "For what business have you come here?" The bhiksu said in reply, "I came to Upagupta with the intention of hearing the Dharma. But Upagupta asked me to be provisor to the monks. I do not know who are zealous and who are not zealous among the people of Mathura." The wealthy man said, 'You need not worry about this matter. I shall be the provisor in your stead. I shall provide all the monks with all their food, drink, clothes, and medicine."

Then the bhiksu and the wealthy man jointly provided food and drink and other things as offerings to the monks for the three months of the retreat during the rainy season. The bhiksu 160

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contemplated the merits he had achieved and attained arhatship. So he took a chip and put it into the cave.

The Causes of the Artisan

There was then in the Eastern Country a good man who became a monk in the Buddha-dharma, and as he was a good artisan, wherever he went the monks would ask him to construct monasteries and build houses. As he did so every day without ceasing, he was greatly tired of the task. So he thought to himself, "I wish to sit in meditation and contemplation. The Buddha has said that all bhiksus should sit in meditation to cultivate the Way and should not be lazy and indolent." And he reflected, "Who can preach the Dharma to edify me?" Then he heard that in the country of Mathura there was a bhiksu by the name of Upagupta whom the Buddha had predicted would be foremost among the disciples in edifying others. So he went to him, worshipped at his feet, and said, "Most Virtuous One, the Buddha has entered nirvana, and you, Most Virtuous One, are performing the Buddha's functions. May you preach the Dharma to me." Upagupta saw that this was the monk's last reincarnation and that he feared rebirth. He contemplated again why he did not obtain the Holy Way and saw that it was because causes were incomplete. What were the expedients by which to make them complete? He saw that if the man acted again as an artisan, the causes would be complete. But he saw that the man was extremely tired of t and did not wish to act as an artisan.

Upagupta said to him, "Good man, if you follow my instructions, I shall preach the Dharma to you." "Let it be so," was the reply. Upagupta said, "If no monastery has been built at a place, you should build a monastery there. The Buddha has said that if one builds a monastery at a place where no monastery has been built, one will gain the merits of purity." The man replied, "Most Virtuous One, I do not know who are zealous and who are not zealous among the people of Mathura." The Most Virtuous One 161

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said to him, "Good man, can you get up early, dress in your robes, and go into the country with alms bowl in hand?" "Yes," was the reply. And so he got up early, took up his alms bowl, and went into the country.

There was then a wealthy man coming out of the country of Mathura. He met the bhiksu on the way, whom he had never seen before; it was the first time he had seen him. Upon seeing him, he worshipped at the bhiksu's feet and asked him, "Most Virtuous One, are you coming from a far distance or from somewhere near here?" The bhiksu replied, saying, "I came from the Eastern Country." The wealthy man inquired of him, "For what business have you come here?" The bhiksu answered, saying, "I came to Upagupta with the intention of hearing the Dharma, but Upagupta said to me, 'If no monastery has been built at a place, you should build a monastery there.' But I do not know who are zealous and who are not zealous among the people of athura." The wealthy man said, "Most Virtuous One, you need not worry about this matter. I shall make various preparations for the bhiksus." Then the bhiksu and the wealthy man intended to build a monastery at a place where there was no monastery. Working together with the wealthy man, the bhiksu held a rope to measure the ground. Before the rope touched the ground, he contemplated the merits he had achieved therefrom and got rid of all passions. After having attained arhatship, he took a chip and threw it into the cave. The Causes of Food and Drink

In the country of Mathura there was a good man who became a monk at the place where Upagupta was, and as he was greedy for food, he could not gain the Way. Upagupta said to him, "I shall give you some food tomorrow." On the following day he filled a vessel with gruel and placed it together with an empty vessel in front of him, saying, 'You may take the food and empty the vessel." He also said, "Cool the gruel and eat it slowly." As the bhiksu was greedy for food, he wished to eat more. So he blew on the gruel to make it 162

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cool. This he did once or twice, and then he said to the upddhydya, "I have cooled it down." Upagupta said, "Although you could cool the milk gruel, your mind is hot with the fire of desire and love. You should also cool the heat of your greediness and wash away the heat in your mind with the water of the contemplation of impurity. If you are fond of food and drink, you should consider them as if you were taking [them as] medicine." When the bhiksu had taken all the gruel, he vomited it and filled up the empty vessel. Upagupta said, 'You should eat it up." The bhiksu said to the upddhydya, "This vomit is unclean; how can I eat it?" Upagupta said again, 'You should now contemplate that all things are impure like snot and spittle." Then Upagupta preached the Dharma to him, and after hearing the Dharma the bhiksu diligently practiced meditation and attained arhatship. He took a chip and put it into the cave. The Causes of Contentment with Few Desires

There was a good man in southern India who became a monk in the Buddha-dharma and was contented, with few desires, taking no delight in earthly glory, never rubbing is body with ghee, never bathing in warm water, and never eating ghee, for he was always in fear of rebirth. As his constitution was weak in the four elements, he did not gain the Holy Way. He thought in his mind, "Who can preach the Dharma to me?" Then he heard that in the country of athura there was a bhiksu by the name of pagupta whom the Buddha had predicted would be the foremost among his disciples in edifying others. So he went to him and worshipped him with hands joined palm to palm, saying, "Most Virtuous One, the Buddha has entered nirvana, and you, Most Virtuous One, are performing the Buddha's functions. May you preach the Dharma to me." Upagupta saw that it was his last reincarnation and that he feared rebirth. He contemplated again why he did not gain the Holy Way, and he saw that he was weak in his four elements, and so he always took delight in crudeness and simplicity and did not 163

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wish for earthly glory. Upagupta said to him, "Good man, you should follow my instructions, and I shall preach the Dharma to you." "Let it be so," was the reply. In order to edify him, Upagupta asked the lay supporters to prepare various foods and drinks and baths for the monks. He also said to a young bhiksu, "You should help this bhiksu to take a bath." The young bhiksu then rubbed the man's body with ghee and bathed him in warm water. At mealtime, different kinds of delicious food were provided for him, and the bhiksu finished all the food. In a few days, when his body had gained strength, Upagupta preached the Dharma to him. Through energetic meditation the bhiksu attained arhatship, and then he took a chip and put it into the cave.

The Causes of the Raksasas

In the country of athura there was a man who asked permission of is parents to become a monk. He went to Upagupta, and upon reaching him he worshipped at his feet and said, "Most Virtuous One, may I renounce my home to become a fully ordained bhiksu in the Buddha-dharma? I wish to live a pure life of celibacy in the Dharma of the World-honored One." Upagupta saw that he was bound to his body by affection and said, "Welcome, I shall make you a monk." Having heard these words, that man worshipped at the Elder's feet and intended to go back home. On the way he thought, "If I reach home I might be detained and not allowed to become a monk." Midway there was a Deva temple, and so he went in to spend the night there. Upagupta produced two Raksasas by his supernatural powers, one of whom carried a corpse into the temple and the other of whom went in empty-handed. In the temple the two of them contended for the corpse. One said, "I obtained this corpse." The other one also said, "I obtained this corpse." In this manner the two Raksasas competed with each other for the corpse without coming to a decision. They asked the man, 'Who carried this corpse into the temple?" The man reflected, "If I tell the truth, then the one who came in empty-handed will 164

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certainly kill me. If I do not tell the truth, the one who came with the corpse will kill me. But I would rather die than tell a lie." So he said to the devils, "He carried it here." The devil who came empty-handed grasped his arm and intended to eat him, but the devil who came with the corpse helped him to free himself rom the grip. The devil [who came in without the corpse] again got hold of his foot and intended to eat him, and the devil who came in with the corpse again helped him to free himself rom the hold. In this manner they struggled for a long time until sunrise. Two days later, the man came to Upagupta, and upon reaching there he was made a monk. He practiced the Way diligently and attained arhatship. Then he took a chip and put it into the cave. The Causes of the Tree

In the country of south India there was a good man who became a monk in the Buddha-dharma but was bound to his body by a feeling of affection. He rubbed his body with ghee, bathed it in warm water, and nourished it with various kinds of ood and drink. As he was so much attached to his body, he could not attain the Holy Way. So he thought, 'Who can preach the Dharma to me?" When he heard that in the country of Mathura there was a bhiksu named Upagupta, who had been predicted by the Buddha to be the foremost among his disciples in edifying others, he went to Upagupta in the country of Mathura. Upon arriving there he worshipped at his feet and said, "Most Virtuous One, the Buddha has entered nirvana, and you, Most Virtuous One, should perform the Buddha's functions and preach the Dharma to me." Upagupta saw that this was the man's last body in reincarnation and that he was bound to it by a feeling of affection; and he said, "Good man, if you can accept my instruction, I shall preach it to you." "Let it be so," was the reply. Upagupta then brought him to the mountains, where he produced a big tree by his supernatural powers, and he said, "You should climb up this big tree." The bhiksu then climbed up the tree. Under the tree a large pit one 165

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thousand cubits in depth and width was also produced by miraculous power. Upagupta said to the bhiksu again, "Put down your feet one by one." The bhiksu accepted the instruction and put down his feet. He said again, "Let go of ne hand." This the bhiksu did as he was instructed. He said again, "Let go of the other hand." The bhiksu said in reply, "If I let go of he other hand, I shall drop into the pit and die." Upagupta said, "You have agreed with me that you will accept all my instructions. Why do you not accept my words now?"

At that moment the affection of the bhiksu for his body vanished, and when he let go his hand and dropped down, he did not see any pit under the tree. Upagupta preached the Dharma to him, and he diligently practiced meditation. Thereupon he attained the fruition of arhatship. Then he took a chip and put it into the cave.

166a

The Causes of a Miser

In the country of Mathura there was a good man who became a monk at the place where Upagupta was, but he was a great miser. Due to his stinginess he could not gain the Holy Way. Upagupta said to him, 'You should practice almsgiving. As you have now become a monk and have obtained the principal matter, there is no need for you to seek anything else. You should also offer the Dharma to others. Even the food and drink you have received in your begging bowl should be given to others as alms. If ou cannot give extensively, you should share the food the moment you receive it with the two persons sitting beside you." On account of his illiberality, the man did not share his food with others for one day and even for two days. The two persons who sat beside him were both arhats. Only on the third day, when he had received a large amount of food and drink, did he share it with the two persons. Then Upagupta edified him by preaching the Dharma to him, and through meditation he attained arhatship. Then he took a chip and put it into the cave.

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The Causes of the Ghost

Once in the country of athura there was a good man who became a monk at the place where Upagupta was, but he was fond of sleeping. Upagupta preached the Dharma to him and brought him to a forest, where he fell asleep in the course of racticing meditation under a tree. In order to frighten him, Upagupta transformed himself nto a ghost with seven heads. Holding the branch of tree, he suspended the ghost's body in the air before the bhiksu, who was startled from sleep and had a great fear of t. He rose from his seat and returned to his original place, but Upagupta ordered him to go back to the place of editation. The bhiksu said, "Upadhyaya, in that forest there is a ghost with seven heads holding the branch of a tree and suspending its body in the air before me in a very fearful manner." Upagupta said, "Bhiksu, there is nothing fearful in the ghost. What is most fearful is the mind of sleepiness. If a bhiksu is killed by a ghost, he will not enter rebirth, but if he is killed by sleepiness, he will experience endless birth and death." The bhiksu then returned to the place of meditation and saw the ghost again. As he feared the ghost, he dared not sleep. Then the bhiksu diligently practiced meditation and attained arhatship. So he took a chip and put it into the cave.

The Causes of Being Bitten by Vermin

Once in the country of athura there was a good man who became a monk at the place where Upagupta was. Upagupta preached the Dharma to him, and the bhiksu practiced meditation diligently with the intention of ust gaining the fruition of a srota-apanna. As he was not indolent in his practice, he might be able to rid himself of the fear of being born in the evil ways of existence and then i66b would be reborn seven times in the heavens and seven times among human beings. Then, after having enjoyed the bliss of en and heavenly beings, he would enter nirvana. Having perceived his intention, Upagupta went with him to the country of Mathura 167

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to collect alms from house to house. They came to the house of a candala (outcaste), whose son had gained the fruition of a srotaapanna but suffered from a nasty disease; his whole body was bitten by vermin, and he had foul breath. Upagupta said to his disciple, "Look at this child. Though he is a srota-apanna, he still suffers such pains." And he uttered the following stanza: Born in the caste of candalas,

Attached to the pleasures of the three realms, With vermin biting his body,

He loved pleasure freely, and so

He fell into the pains of the three realms. Look at this son of the Buddha.

He has gained the Way

And was able to overthrow the three evil ways; But as he was idle and thoughtless, He was born in the caste of candalas. You should not cherish such an idea But should meditate upon the pains of he three realms. In order to free you from such pains, I am obliged to tell you

That you should be energetic,

So that you may gain freedom.

Birth and death are insubstantial, Like a grove of banana trees.

The bhiksu inquired, saying, 'What were the deeds by which this person attained the stage of a srota-apanna but has to suffer such pains?" Upagupta said in reply, "In a previous life, he became a monk in the Dharma of Sakyamuni Buddha, and he was a karmadana while the monks were sitting in meditation. Among the monks there was an arhat who suffered from such a malignant disease that he scratched noisily. The karmadana said to him, 'Is your body being eaten by vermin so that you are making such a noise?' He took the arhat by the arm and led him out, saying, 'Go to the room for candalasV At that time, the arhat said to the karmadana, 'Good man, be diligent and do not stay in rebirth to 168

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suffer its pains.' Then the karmadana repented, and after his repentance he attained the fruition of a srota-apanna. So he thought to himself, 'I have now attained the fruition of a srotaapanna, and there is no need to be energetic any more.' The child today is the karmadana of he past. As he scolded the arhat, took him out, and sent him to the place for candalas, he is now receiving the retribution."

When the bhiksu heard about this matter, he had deep fear and cultivated devotion diligently, whereby he attained the fruition of arhatship. Upagupta also converted the candala's son, who abhorred the Kamadhatu (the Realm of Desire) and attained the fruition of an andgamin. Thereupon he passed away and was reborn in the five Pure Dwelling heavens. A chip was taken and put into the cave.

166c

The Causes of Contemplation on a Skeleton

In the country of Mathura, there was a good man who became a monk at the place where Upagupta was. Upagupta taught him the contemplation of impurity and so on, and by the contemplation of impurity he suppressed his passions so that they could not arise. He thought that he had done what was to be done and that there was no need to be energetic any more. Upagupta said, "Good man, you should be energetic; do not be idle and negligent." [The monk] said in reply, "I have done what is to be done and have attained arhatship." Upagupta said, "Good man, have you seen the woman wine seller named Stonecutter who lives in the domain of the country of Gandhara? This woman claims to have gained the Way, just as you do, and says that her passions have been cut off hile they are not cut off. This is undue self-conceit. You should observe whether this woman has gained the Way or not." The bhiksu said, "I cannot see her." He wished to go to that country, and his teacher gave him permission.

The bhiksu came within the domain of he country of andhara, where there was a monastery with the name of Earth-stone, 169

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and he went into the monastery to take rest. He rose early in the morning, put on his robe, carried his alms bowl, and entered the village to collect food. The wine selling woman took out some food and intended to give it to the bhiksu, but at the sight of the woman his mind was excited by lustful desire. He took some grits and butter out of his own alms bowl to give them to the woman. At the sight of him, the woman's mind was also excited by lustful desire, and she smiled, revealing her teeth. Before touching her body or even exchanging a word with her, the bhiksu's mind was excited. But when he saw the woman smiling and revealing her teeth, he contemplated impurity and perceived that her whole body was nothing but a skeleton. After making this contemplation, he attained arhatship. Having done what was to be done, he uttered the following stanza:

An idiot is ignorant;

On seeing external beauty, He craves it with attachment. A man who has wisdom

Perceives the internal ugliness And may obtain liberation. The ignorant one is bound By outward appearance.

One who is wise is not bound By external appearance. From now onward this body Should be given up as impure. Never again on this body Add any more ornament.

Observe the reality of the body, And you may gain deliverance. The bhiksu returned to Upagupta in the country of Mathura, and Upagupta asked him, "Did you see that woman?" [The bhiksu] said in reply, "I saw her according to the Dharma." Then he took a chip and put it into the cave. 170

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The Causes of varice

i67a In the country of Mathura there was a householder who was enormously rich at the beginning but gradually became poor afterwards, having only five hundred silver coins in his possession. He thought in his mind, "I wish to become a monk in order to cultivate the Way in the Buddha-dharma. In case I need medicine and robes after becoming a monk, I may use this money to purchase them." So he went to become a monk at the place of pagupta and ordered his servant to guard the money every day. Upagupta said, "Good man, according to the Dharma of ecoming a monk, one should be contented and with little desire. What is the use of these five hundred silver coins? You should offer them to the Sangha." The bhiksu said in reply, "This is the money for me to buy medicine and the three robes." Upagupta asked him to go into his room, where he produced by miraculous power one thousand silver coins, and said to him, "This money is given to you for buying medicine and the three robes." When the bhiksu heard this, he gave up his five hundred silver coins as alms to the Sangha. Upagupta preached the Dharma to him. The bhiksu then practiced meditation diligently and attained arhatship, and so he took a chip and put it into the cave.

The Causes of a Bamboo Brush

In the country of Mathura there was a good man who became a monk to cultivate the Way at the place where Upagupta was. Upagupta preached the Dharma to him, and the bhiksu practiced meditation diligently, attaining the fruition of a srota-apanna. So he thought in his mind, "I have overturned the evil ways of existence and have done what ought to be done." Upagupta said, "Good man, you should be energetic; do not be idle and negligent." The bhiksu said in reply, "I have already attained the fruition of a srota-apanna and have overturned the evil ways of existence. I shall not be idle and negligent again but shall be reborn seven 171

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times in the heavens and seven times among human beings to enjoy the bliss of en and heavenly beings, and then I shall enter nirvana."

Wishing to arouse his fear [of rebirth], Upagupta rose early in the morning, put on his robe, took up his alms bowl, and went with the bhiksu to the country of Mathura to collect food from house to house. They came to the house of a candala, whose son was a srota-apanna but suffered from a malignant ulcer. The physician said to him, "You should brush the ulcer with a bamboo brush to make it bleed, and I shall apply medicine to the wound." Upon hearing his advice, the man brushed his body often every day with a bamboo brush. On seeing this sight, Upagupta showed it to his disciple and said, "Good man, did you see this srota-apanna suffering from such pains?" The bhiksu said in reply, "Upadhyaya, what were the deeds that produced such pains?"

Upagupta said in reply, "This person became a monk in the / _ Dharma of ight enlightenment of akyamuni Buddha. There was then a bhiksu who acted as a karmadana to supervise those who were sitting in meditation. Among the monks there was an arhat who came to sit in meditation at the place for meditation; and as i67b he suffered from scabies, he scratched himself. The karmadana said to him, 'Most Virtuous One, why don't you take a bamboo brush to brush your body so that you can make a noise?' He took him by the hand and led him out of the place for meditation, saying, You ought to go to the house of a candala and not disturb the monks!' The arhat said in reply, 'Good man, you should be energetic; do not be idle and negligent so that you suffer the pains of birth and death.' Upon hearing these words, the karmadana repented before the Most Virtuous One, and when he had repented he attained the fruition of a srota-apanna. The bhiksu then thought in his mind, 'I have overturned the evil ways of existence, and there is no need to be energetic any more.' "

Upagupta said to his disciple, "The karmadana at the place of meditation in a previous life is now this candala's son. Because he said to the arhat in his former life, 'Why don't you brush your body with a bamboo brush?' he is now receiving this retribution that 172

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requires him to brush his body with a bamboo brush today. In his former life he also said to the Most Virtuous One, "You should go to the house of a candala.' Thus he was born in the caste of candalas in his present life." When Upagupta's disciple heard these words, he had fear in his mind. He practiced meditation diligently and attained arhatship.

Upagupta also preached the Dharma to the candala's son, who abhorred the Kamadhatu. He attained the fruition of an anagamin, whereupon he passed away and was reborn in the five Pure Dwelling heavens. A chip was taken and put into the cave. The Causes of Parental Sentiment

In the country of athura there was a householder to whom a son was born; but the child died at the age of ne. He was reborn in the house of another householder and died at the age of two. He was again reborn in the house of still another householder and died at the age of three. In this manner he was reborn in a fourth, fifth, sixth, and seventh place. At the seventh place he had lived to the age of seven when a thug kidnapped him and took him to the mountains. Upagupta saw in contemplation that this was the last reincarnation of he child, and in order to convert him he went to the mountains and sat cross-legged. There he produced by miraculous power the four divisions of roops—elephants, horses, chariots, and footmen. As the thug was frightened, he went to Upagupta who, withdrawing his miraculous power, preached the Dharma to him. Upon hearing the Dharma, the thug perceived the four noble truths and became a monk. He practiced the Way in the Buddha-dharma and handed over the child to Upagupta. Upagupta asked the child to renounce his home and preached the Dharma to edify him. Through the diligent practice of meditation the child attained arhatship.

Having gained sainthood, he contemplated and saw that his parents were in great distress. So he returned to his parents and said, "Parents, do not be distressed." On seeing that their son had 173

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167c come back, the parents were greatly delighted. The child arhat preached the Dharma to his parents until they attained the fruition of srota-apannas. Then he went to his sixth parents and said to them, "Parents, do not be worried. I was your son, once born and reared by you, and died at the age of six." His parents were greatly delighted to hear this, and when he had preached the Dharma to them, they attained the fruition of srota-apannas. In this manner he preached the Dharma and edified his fifth, fourth, third, second, and first parents until all of them attained the fruitions of srota-apannas. Then he took a chip and put it into the cave.

The Causes of the River

In the country of Mathura there was a good man who became a monk at the place where Upagupta was, and as Upagupta preached the Dharma to him he cultivated himself diligently and attained the four stages of dhyana. When he reached the first stage of dhyana, he had the impression of eing a srota-apanna; at the second stage of dhyana, he had the impression of being a sakrdagamin; at the third stage of dhyana, he had the impression of being an anagamin) and at the fourth stage of dhyana, he had the impression of being an arhat. He then became unenergetic. Upagupta said to him, "Good man, be diligent and never be idle and indolent." The disciple said, "I have done what is to be done and have attained the fruition of an arhat."

Then Upagupta, edifying him in an expedient way, said, "Good man, you may go to the country of entral India." The bhiksu went there accordingly, and midway on his journey Upagupta produced by miraculous power five hundred merchants who were making a pleasure trip in the mountains, while he also produced five hundred robbers coming to kill the merchants. The bhiksu was greatly frightened when he saw that the robbers were coming to kill him, and then he thought, "I am not an arhat. If I were an arhat, I would have no fear. I may be an anagamin." 174

168a The Causes of Upagupta's Disciples

Among the merchants there was the daughter of a householder who had lost her companion and had no friend. Upon seeing the bhiksu, she worshipped at his feet and said to him, "May the holy person take me along and travel with me." The bhiksu said, "The World-honored One has made a rule that [a monk] should not travel with a woman alone. You may follow me at a distance as far as if I were a lion." Upagupta then produced a big river, and the bhiksu, intending to cross the river, waded through the water at the lower reaches of the stream, while the woman waded through the water at the upper reaches. When the bhiksu saw that the woman was nearly drowning in the middle of he river, he thought, "The World-honored One permitted a monk to drag a woman out of the water when she was about to be drowned; he does not commit an offense thereby." Having thought so, he pulled her out of the water, and when the woman had been pulled out, a lustful desire was aroused in his mind. Then he thought again, "I am not an anagamin. An anagamin is free from lustful desire. I may be a sakrddgamin or a srota-dpanna." When the woman was brought ashore, he thought, "Now I wish to cast away all the disciplinary rules to cohabit with this woman."

Upagupta withdrew his miraculous power and stood before the bhiksu, saying, "Good man, are you an arhat?" At that time the bhiksu repented in the presence of Upagupta, who preached the Dharma to him. The bhiksu practiced meditation diligently and attained arhatship, and then he took a chip and put it into the cave. The Causes of a Whim in Meditation

In the country of Mathura there was the son of a householder. Not long after he had taken over the family properties, he said to his parents, "Permit me to become a monk." Upagupta made him a monk and preached the Dharma to him, asking him to go to the mountains to sit in meditation. The bhiksu accepted the instruction and went to the mountains, where he sat cross-legged under a tree. Before becoming a monk, the bhiksu had a wife with regular 175

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features, and when he was sitting in meditation, he thought of is former wife. Upagupta transformed himself into the form of the bhiksu's ex-wife and stood before him. Upon seeing the transformation, the bhiksu said to her, "Why did you come?" The woman said in reply, "You called for me." The bhiksu said, "I was sitting here and never said anything. How could I have called for you?" The woman said in reply, 'You called for me mentally while in meditation for enlightenment though not orally." The woman then uttered the following stanza: A shameful thing is of two kinds, One is oral and one is in the mind. Of these two kinds,

A mental shame is worse. Without awareness in the mind, There could be no oral utterance. Upagupta withdrew his miraculous power and returned to his own form, and standing before the bhiksu he uttered the following stanza:

If ou were not delighted To look at that woman,

And did not wish to see her, You would not think of er. If ou have relinquished desire, You should take no such delight. What one has vomited

One should never eat again. Upagupta further preached the Dharma [for the bhiksu], who practiced meditation diligently and attained arhatship. Then he uttered the following stanza: The upadhyaya has seen reality And has edified me.

As I venerated him,

I have gained the Holy Way. Then he took a chip and put it into the cave. 176

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The Causes of the Cowherds

i68b Once Upagupta was going to the country of Central India, and on the way there he saw five hundred cowherds. Upon seeing Upagupta, the five hundred cowherds went to him, and Upagupta preached the Dharma to them. When they had heard the Dharma, they perceived the four noble truths. Thus they offered their cows to Upagupta and became monks at his place, practicing the Way. Upagupta preached the Dharma to them, and all of hem attained arhatship. They took chips and put them into the cave. The Causes of the Transformed Person

In the country of Mathura there was a good man who became a monk at the place where Upagupta was in order to practice the Way. Upagupta preached the Dharma to him, and after having heard the Dharma, he reached the four stages of worldly dhyana. At the first stage of dhyana, he had the impression of being a srota-apanna; at the second stage of dhyana, he had the impression of being a sakrdagamin; at the third stage of dhyana, he had the impression of being an anagamin; and at the fourth stage of dhyana, he had the impression of being an arhat, saying, "I have done what is to be done." And so he became idle and indolent and was no longer energetic. Upagupta said to him, "You should be energetic; do not be lazy and negligent." The bhiksu said in reply, "I have done what is to be done and have even attained arhatship."

Upagupta asked him to go to the mountains to sit in meditation, and he also transformed himself nto another bhiksu in order to sit with him in meditation and give him advice. [Upagupta as] the transformed bhiksu taught him the methods of editation and also asked him, 'Who accepted you to become a monk, and who is your upadhyaya?" The bhiksu said in reply, "Upagupta is my upadhyaya, and he accepted me as a monk." The transformed bhiksu said, "It is a great merit for you to have Upagupta, a 177

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Buddha without the characteristic marks of a Buddha, for your teacher." He also inquired, "What scriptures are you reading and reciting? From the Sutras, the Vinaya, and the matrka (Abhidharma) have you gained anything of the Buddha-dharma?" The bhiksu answered, saying, "I have attained the fruition of a srotaapanna and even arhatship." The transformed person asked again, "By which way did you attain them?" The bhiksu said in reply, "I attained them by the worldly way." The transformed person said, "What you have attained is but the way of orldly truth. You have not gained the Holy Way."

Upon hearing these words, the bhiksu was deeply vexed with grief. So he went to Upagupta and said to his upadhyaya, "I am but an ordinary person. May the upadhyaya preach the Dharma to me." Upagupta accordingly preached the Dharma to him, and through diligent practice of editation the bhiksu attained arhatship. He took a chip and put it into the cave.

168c The Causes of Taking No Delight

in the Dwelling Place

In the country of athura there was the son of a householder. Not long after he had taken over the family properties, he cherished the desire to become a monk and said to his parents, "Permit me to become a monk to practice the Way." His parents said in reply, "We have no child except you. We are still living, so how can you leave us behind to become a monk?" When the son heard what his parents had said he was vexed with grief, and for six days he refused to take food. Then his parents permitted him to become a monk and said to him, "When you have become a monk, you should come to see us frequently." He said in reply, "Let it be so," and went to Upagupta to become a monk. After having become a monk, he thought to himself, "I have previously promised my parents that after becoming a monk I would go to see them frequently." So he said to his upadhyaya that he was going to his parents. When he saw that his former wife, who was vexed and despondent on 178

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account of him, did not adorn herself with ornaments, the bhiksu said to her, "I shall give up the disciplinary ules and return home." He went again to the place of pagupta, and after worshipping at his feet, he said, "Upadhyaya, I single-mindedly desire to give up the disciplinary rules and return to my own place." Upagupta said, "Good man, do not think so. Wait for some time. I wish to know your intention, and when your intention is satisfied, you may give up the disciplinary rules."

Then he ordered him to go to the country of Mathura, and he transformed himself into the corpse of the bhiksu's former wife being carried by four persons out of that country. The bhiksu was then going back to see his parents when he saw a corpse being carried out midway [on his journey].He asked the corpse bearers, "Who is this person?" They said in reply, "This is the corpse of the wife of so-and-so, the son of a householder, who recently became a monk. She died of exation and despondence. We are removing it to the sitavana (cemetery)." Having heard this, the bhiksu went with them, wishing to see the body. Upagupta caused the corpse to emit many worms and blood. Upon seeing this sight, the bhiksu entered into the contemplation of impurity, and through diligent practice of meditation he attained arhatship. When he had done what was to be done, he went to Upagupta and worshipped at his feet. Upagupta said, "Did you see your wife?" He answered, saying, "I saw her in accordance with the Dharma." Then he took a chip and put it into the cave.

The Causes of a Monk's Pewter Staff

In the country of Mathura there was a good man who became a monk at the place where Upagupta was. Upagupta preached the Dharma to him, and after having heard the Dharma the bhiksu gained the four stages of worldly dhyana. The bhiksu thought to himself, "I have done what is to be done. There is no need to be energetic any more." Upagupta said to him, "Good man, you should be energetic; do not be lazy and negligent." The bhiksu said in 179

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i69a reply, "Upadhyaya, I have done what is to be done and have attained arhatship."

The upadhyaya ordered him to rise early in the morning, dress himself in his robes, hold his alms bowl, take up his pewter staff, and go into the presence of the monks before entering into the country. There were then five hundred upasakas following behind him with ood and drink n their ands.Upon seeing hem, the bhiksu knew that they espected him, and he claimed to be a man of uperior merits. Thus he had a feeling of elf-conceit, and then he reflected, "I am not an arhat. An arhat is free from the conception of go and the possession of self-conceit." So he went to the place of his upadhyaya, to whom he said, "I have not gained the Holy ay. May you preach the Dharma to me." Upagupta accordingly preached the Dharma to him, and through the practice of editation the bhiksu attained arhatship. Then he took a chip and put it into the cave. The Causes of Sudarsana

In the country of Kasmira there was a bhiksu by the name of Sudarsana who had gained the four stages of orldly dhyana and was esteemed by the Naga king. Then a drought with scorching heat occurred in the country of Kasmira, and all the people asked the bhiksu to pray for rain. Upagupta reflected, "I wish to edify Sudarsana, and it is time now." For the sake of expedient edification, Upagupta caused that there should be no rain for twelve years, and when the heretics saw this phenomenon they said to the people, "There will be rain [only] after the lapse of twelve years." The people, being worried and distressed to hear these words, went to Upagupta and asked him to pray for rain. Upagupta said, "I should not pray for rain. In the country of Kasmira there is a bhiksu by the name of udarsana, and you may go to beseech im." Then the people of Mathura sent a messenger to Sudarsana, asking him to pray for rain. As Sudarsana possessed the miraculous powers of he four stages of dhyana, he went to the country of Mathura by divine power, and the people [again] asked him to 180

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pray for rain. Then Sudarsana prayed for rain, which poured down on the earth, filling the whole of ambudvipa. The people thought, "Since the bhiksu Sudarsana was able to cause such a torrential rain, he is superior to Upagupta."

At that time, Sudarsana, followed by many people, was going out of the country of Mathura, while Upagupta, followed by a few people, was coming into the country of athura. When the bhiksu Sudarsana saw that many people were following him while only a few people were following Upagupta, he had a feeling of selfconceit, and then he reflected, "I am not an arhat. An arhat should have no self-conceit." So he went to the place of Upagupta, and upon arriving there he worshipped at his feet and said, "The Buddha has entered nirvana. Most Virtuous One, you are performing the Buddha's functions. May you preach the Dharma to me." Upagupta said, "You are not keeping the precepts in the right way as taught by the Buddha, and you claimed superiority over me, giving rise to arrogance and self-conceit. Where did the Buddha say that he allowed his bhiksus to pray for rain?" Upagupta preached the Dharma to him, and upon hearing the Dharma the bhiksu diligently practiced meditation and attained arhatship. So he took a chip and put it into the cave.

169b

The Causes of the Fief for a Monastery

Upagupta constructed not one but a hundred monasteries in the country of Mathura. At that time the king of athura was named Citraketu, a man who had no faith but troubled and disturbed the monks as well as their attendants and almsgivers. Then the innumerable monks together with their attendants and almsgivers went to Upagupta and told him about this matter. Upagupta reflected, "If I send a messenger to inform King Asoka, he might be angry and would certainly kill this king. I must go in person." By miraculous power, Upagupta suddenly disappeared in a wink from Natabhatika Monastery and reached Kukkuta Monastery in the city of Pataliputra.

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Upon hearing that Upagupta was coming, King Asoka decorated the frontier with incense and flowers, arranged dancers and musicians with various kinds of adornment, and went with his ministers and people of the country to welcome Upagupta. When he arrived there, he worshipped at the monk's feet and, with hands joined palm to palm reverentially, said to him, "Most Virtuous One, why do you come here?" The monk said in reply, "It is for some matter that I have come to Your Majesty." The king inquired again, "What matter?" The Most Virtuous One said in reply, 'Your Majesty has widely propagated the Buddha-dharma and has constructed not one but a hundred monasteries in the country of Mathura. The reigning King Citraketu of hat country has no faith but troubles and disturbs the Buddha-dharma. It befits Your Majesty to ask him to protect the Buddha-dharma." King Asoka then ordered his minister Radhagupta, saying, You will dispatch a man immediately to kill that king." Upagupta said to King [Asoka], "Do not kill that king. Let Your Majesty ust instruct him not to trouble and disturb the Buddha-dharma again henceforward." King Asoka then wrote a letter with his own hands, marked it with his teeth, and handed it to a Raksasa. After taking the letter, the Raksasa instantly reached that country. King Citraketu received the letter respectfully and read it, and after reading the letter he struck a drum and made an announcement that thenceforth all people in the country should not trouble or disturb the Buddha-dharma.

King Asoka inquired of Upagupta, "Which monastery has been disturbed by theft and robbery?" Upagupta said in reply, "Natabhatika Monastery." Then King Asoka wrote a document with his own hands to the effect that land was bestowed upon that monastery as a fief or its support. He marked it with his teeth and gave it to Upagupta. Then King Asoka prepared various kinds of offerings, and after having accepted the offerings Upagupta suddenly disappeared from Kukkuta Monastery and returned to Natabhatika Monastery.

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The Causes of Dhitika

Upagupta contemplated whether Dhitika was born or not and saw i69c that he was not yet bom. Thenceforth he went to the place of [Dhitika's] parents every day. One day he went to their house with many bhiksus, another day he went there with only two bhiksus, and on still another day he went alone. The householder, seeing that Upagupta came alone to his house, asked him, "Holy man, why do you not have any disciples following you?" The elder said in reply, "I have no disciple." The householder said, "I take delight in living at home and would not like to become a monk. If a son is born to me, I shall give him to you, Most Virtuous One, to be your disciple."

Then a son was born to the householder, but he died shortly afterwards. When the second son was born, he also died soon. When the third son was born, he was named Dhitika and given to Upagupta to become a monk. Upagupta made him a fully ordained monk. At the moment of performing the first karm an, he attained the fruition of a srota-apanna, and at the moment of performing the fourth karm an, he attained arhatship. Upagupta reflected, "I have edified all those whom I should edify. This cave, which is eighteen cubits in length and twelve in breadth, is already filled up with chips four inches long. I should now enter nirvana." After thinking in this way, Upagupta handed over the Dharmapitaka to Dhitika and said to him, "Good man, the World-honored One transmitted the Dharma-pito&a to Mahakasyapa and entered parinirvana; Mahakasyapa transmitted the Dharma-pitaka to Ananda and entered nirvana; Ananda transmitted the Dharmapitaka to Madhyantika and entered nirvana; Madhyantika transmitted the Dharma-p fa&a to my upadhyaya and entered nirvana; and my upadhyaya transmitted the Dharma -pitaka to me. Now I wish to enter nirvana; you should safeguard and protect this Dharma-p itaka."

Seven days later, when Upagupta was about to enter nirvana, various heavenly beings made the matter known to all the people 183

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in the whole of Jambudvlpa, among whom there were a hundred thousand arhats, while harmonious learners, energetic ordinary bhiksus, and white-clad lay people were innumerable and countless. When the time arrived for the nirvana of Upagupta, he rose up into the air by supernatural powers and made different kinds of miraculous transformations in the postures of walking, standing, sitting, and lying down. Then he entered the fire samadhi. When he was in the samadhi, various colors—blue, yellow, red, and white—issued from his body. When water flowed out from the upper part of his body, fire spurted from the lower part; when water flowed out from the lower part, fire spurted from the upper part. With various divine powers he aroused a feeling of great happiness in the minds of his fellow monks and all human and heavenly beings and enabled them to gain emancipation. Then he entered nirvana, like a fire quenched by water. The chips collected were used to cremate his body, and a stupa was built to which offerings were made.

At the time of Upagupta's nirvana, a thousand arhats also sacrificed their lives and entered nirvana. When Dhitika had safeguarded and protected the Dharma-pifo&a, he also entered nirvana.

This is the end of the Causes of Upagupta.

The right Dharma always abides

For a long time without dying.

The stupa containing sariras

Will also last like this.

May the people who uphold the Dharma

Enjoy happiness illimitable.

May they live in the same way,

Always abiding and imperishable.

From the "Causes of King Asoka" up to the nirvana of Upagupta, there are altogether thirty-one hundred verses, each consisting of thirty-two syllables in the foreign [text]. The number of disciples is twenty-eight persons.

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