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BDK English Tripi†aka 76-III, IV , V , VI, VII LIVES OF

GREAT MONKS AND NUNS

The Life of AΩvagho≈a Bodhisattva Translated from the Chinese of Kumåraj∆va (Taishø Volume 50, Number 2046) by Li Rongxi

The Life of Någårjuna Bodhisattva Translated from the Chinese of Kumåraj∆va (Taishø Volume 50, Number 2047) by Li Rongxi

Biography of Dharma Master Vasubandhu Translated from the Chinese of Paramårtha (Taishø Volume 50, Number 2049) by Albert A. Dalia

Biographies of Buddhist Nuns Translated from the Chinese of Baochang (Taishø Volume 50, Number 2063) by Li Rongxi

The Journey of the Eminent Monk Faxian Translated from the Chinese of Faxian (Taishø Volume 51, Number 2085) by Li Rongxi

Numata Center

for Buddhist Translation and Research 2002

± 2002 by Bukkyø Dendø Kyøkai and

Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2002

ISBN: 1-886439-14-1

Library of Congress Catalog Card Number: 2001091226 Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street

Berkeley, California 94704

Printed in the United States of America

Copyright

A Message on the Publication of the English Tripi†aka The Buddhist canon is said to contain eighty-four thousand di›erent teachings. I believe that this is because the Buddha's basic approach was to prescribe a di›erent treatment for every spiritual ailment, much as a doctor prescribes a di›erent medicine for every medical ailment. Thus his teachings were always appropriate for the particular su›ering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the su›ering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishø edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project.

It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the e›orts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten o› the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATAYehan

Founder of the English

August 7, 1991 Tripi†aka Project

Editorial Foreword

In January 1982, Dr. NUMATAYehan, the founder of the Bukkyø Dendø Kyøkai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taishø edition of the Chinese Tripi†aka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripi†aka was o‡cially convened.

The initial Committee consisted of the following members: (late) HANAYAMAShøy¥ (Chairperson), BANDØShøjun, ISHIGAMIZennø, KAMATAShigeo, KANAOKASh¥y¥, MAYEDASengaku, NARAYasuaki, SAYEKIShinkø, (late) SHIOIRIRyøtatsu, TAMARUNoriyoshi, (late) TAMURAKwansei, URYÁZURy¥shin, and YUYAMAAkira. Assistant members of the Committee were as follows: KANAZAWAAtsushi, WATA -NABEShøgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. NUMATAwished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the vii

Editorial Foreword

Buddha to the whole world in order to create harmony and peace among humankind. To that end, the translators have been asked to minimize the use of explanatory notes of the kind that are indispensable in academic texts, so that the attention of general readers will not be unduly distracted from the primary text. Also, a glossary of selected terms is appended to aid in understanding the text. To my great regret, however, Dr. NUMATApassed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. NUMATAToshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, Professor HANAYAMAShøy¥, on June 16, 1995, at the age of sixty-three. After these severe blows, the Committee elected me, Vice President of Musashino Women's College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. NUMATA, under the leadership of Mr. NUMATAToshihide. The present members of the Committee are MAYEDASengaku (Chairperson), BANDØShøjun, ISHIGAMIZennø, ICHISHIMAShøshin, KAMATAShigeo, KANAOKASh¥y¥, NARAYasuaki, TAMARUNoriyoshi, URYÁZURy¥shin, YUYAMAAkira, Kenneth K. Tanaka, WATANABE Shøgo; and assistant member YONEZAWAYoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripi†aka First Series. In December 1991, the Publication Committee was organized at the Numata Center, with Professor Philip Yampolsky as the Chairperson. To our sorrow, Professor Yampolsky passed away in July 1996. In February 1997, Dr. Kenneth K. Inada became Chair and served in that capacity until August 1999. The current Chair, Dr. Francis H. Cook, has been continuing the work since October 1999. All of the remaining texts will be published under the supervision of this Committee, in close cooperation with the Editorial Committee in Tokyo. MAYEDASengaku

Chairperson

Editorial Committee of

the BDK English Tripi†aka

viii

Publisher’s Foreword

Publisher's Foreword

The Publication Committee shares with the Editorial Committee the responsibility of realizing the vision of Dr. Yehan Numata, founder of Bukkyø Dendø Kyøkai, the Society for the Promotion of Buddhism. This vision is no less than to make the Buddha's teaching better known throughout the world, through the translation and publication in English of the entire collection of Buddhist texts compiled in the Taishø Shinsh¥ Daizøkyø,published in Tokyo in the early part of the twentieth century. This huge task is expected to be carried out by several generations of translators and may take as long as a hundred years to complete. Ultimately, the entire canon will be available to anyone who can read English and who wishes to learn more about the teaching of the Buddha.

The present generation of sta› members of the Publication Committee includes Diane Ames, Marianne Dresser, Eisho Nasu, Koh Nishiike, and Reverend Kiyoshi Yamashita, president of the Numata Center for Buddhist Translation and Research, Berkeley, California. The Publication Committee is headquartered at the Numata Center and, working in close cooperation with the Editorial Committee, is responsible for the usual tasks associated with preparing translations for publication.

In October 1999, I became the third chairperson of the Publication Committee, on the retirement of its very capable former chair, Dr. Kenneth K. Inada. The Committee is devoted to the advancement of the Buddha's teaching through the publication of excellent translations of the thousands of texts that make up the Buddhist canon. Francis H. Cook

Chairperson

Publication Committee

A Message on the Publication of the English Tripi†aka NUMATAYehan v

Editorial Foreword MAYEDASengaku vii Publisher's Foreword Francis H. Cook ix Lives of Great Monks and Nuns The Life of AΩvagho≈a Bodhisattva Translator's Introduction Li Rongxi 5 Text of The Life of AΩvagho≈a Bodhisattva 9 The Life of Någårjuna Bodhisattva Translator's Introduction Li Rongxi 17 Text ofThe Life of Någårjuna Bodhisattva 21 Biography of Dharma Master Vasubandhu Translator's Introduction Albert A. Dalia 31 Text of Biography of Dharma Master Vasubandhu 37 Biographies of Buddhist Nuns Contents 57

Translator's Introduction Li Rongxi 61 Text of Biographies of Buddhist Nuns 69 The Journey of the Eminent Monk Faxian Translator's Introduction Li Rongxi 157 Text of The Journey of the Eminent Monk Faxian 163 Glossary 215

Bibliography 223

Index 225

A List of the Volumes of the BDK English Tripi†aka (First Series) xi

Lives of Great Monks and Nuns The Life of AΩvagho≈a Bodhisattva The Life of Någårjuna Bodhisattva Biography of Dharma Master Vasubandhu Biographies of Buddhist Nuns The Journey of the Eminent Monk Faxian

The Life of Asvaghosa Bodhisattva

The Life of AΩvagho≈a Bodhisattva Translated from the Chinese of Kumåraj∆va (Taishø Volume 50, Number 2046) by

Li Rongxi

Translator’s Introduction

Translator's Introduction

AΩvagho≈a (cir. first to second centuries C.E.) was a well-known Buddhist poet, philosopher, and Mahayana theorist of India, and is counted as the eleventh patriarch in the line of transmission of the Dharma beginning with MahåkåΩyapa. This concise Life of AΩvagho≈a Bodhisattva gives only a brief account of how he was converted from Brahmanism to Buddhism by PårΩva but, according to the Record of the Origin of Transmitting the Dharma-pi†aka (Fu-fa-zang-yin-yuan-zhuan, Taishø 2058),his predecessor was PårΩva's successor, Pu√yayaΩas.

In the history of the development of Buddhism, AΩvagho≈a is considered one of the founders of Mahayana Buddhism. The following eight texts, which are extant in Chinese translations in the Taishø edition of the Tripi†aka, are attributed to him: Buddhacaritakåvya,five fascicles, translated by Dharmarak≈a (Taishø 192).

S¥trålaçkåra-Ωåstra, fifteen fascicles, translated byKumåraj∆va (Taishø 201). Sutra of the Six Ways of Transmigration (˛a∂gatikårikå), one fascicle, translated by S¥ryak∆rti (Taishø 726). Sutra of the Ten Evil Deeds (DaΩakuΩalakarmapatha), one fascicle, translated by S¥ryak∆rti (Taishø 727). Sutra of a Nirgrantha Inquiring into the Meaning of Non-ego (Nairåtmyaparip®cchå), one fascicle, translated by S¥ryak∆rti (Taishø 1643).

MahåyånaΩraddhotpåda-Ωåstra, two Chinese translations, one by ¸ik≈ånanda, one fascicle, (Taishø 1666), and the other by Paramårtha, two fascicles, (Taishø 1667). 55

Lives of Great Monks and Nuns

Da-zong-di-xuan-wen-ben-lun,twenty fascicles, translated by Paramårtha (Taishø 1669).

Fifty Stanzas on Serving the Guru (GurusevådharmapañcåΩadgåthå), one fascicle, translated by S¥ryak∆rti (Taishø 1687).

Among these eight texts, the Buddhacaritakåvya and the MahåyånaΩraddhotpåda-Ωåstra are perhaps the most popular among Mahayana Buddhists, although the authenticity of the latter text is a subject much debated by Buddhist scholars. Besides being a Buddhist theorist with significant influence on the development of Mahayana Buddhism, AΩvagho≈a was also the initiator of Buddhist chanting and hymn singing. In order to propagate Buddhism, he wrote many melodious stanzas and songs, which were said to be so sweet and pleasant to the ear that many people were converted to Buddhism upon hearing them. It is still the practice of Buddhist monks, in both Theravadin and Mahayana countries, to chant stanzas and hymns in praise of the Triple Gem in their daily ceremonies and at special religious functions. In the Biography of Dharma Master Vasubandhu (Taishø 2049), included in this volume, AΩvagho≈a is said to be a native of Såketa in ¸råvast∆. He was invited to KaΩm∆ra (Kashmir) by Kåtyåyan∆putra to take part in the compilation of the Abhidharmavibhå≈å-Ωåstra(Taishø 1546), which consisted of one million stanzas and was completed in twelve years under the auspices of King Kani≈ka.

THE LIFE OF A¸V AGHO˛A BODHISATTV A

Translated from Sanskrit into Chinese by Kumåraj∆va, Tripi†aka Master of the Later Qin Dynasty (384-417)

The Life of AΩvagho≈a Bodhisattva

The Master, who was named AΩvagho≈a Bodhisattva, was a disciple of Elder PårΩva. When Elder PårΩva, being deeply concerned about the Buddha-Dharma, entered samådhi in order to contemplate who was competent to renounce the world and widely propagate the teachings of the Way so as to enlighten living beings, he had a vision of a hermit heretic in Central India who was well versed in worldly wisdom, eloquent in debate, and good at argumentation. The hermit announced,

"If there is any bhik≈uwho can hold debate with me, let him strike the gha√†å (bell). If he cannot, he is not qualified to strike the gha√†åin public and receive o›erings from the people.

Elder PårΩva then set out from Northern India with theintention of traveling to the city of ¸åkya in MadhyadeΩa. On his way, he met some Ωråma√eras who joked with him, saying, "Virtuous

Elder, let us carry your books for you. " Then they took away his

books and teased him in various ways for no reason. Elder PårΩva's countenance did not change and, with a placid mind, he took no notice of their mischievous tricks.

One of the Ωråma√eras, who was a well-learned person, discerned that the elder was a great and farsighted man and suspected that he was no ordinary person. He questioned the elder and observed his behavior, and found that he never ceased in his spiritual progress. [Elder PårΩva's] being was settled, his mind was deep and far-reaching, and he never thought of trivial matters. When all the Ωråma√eras realized that the elder was a man of great virtue and unfathomable magnanimity, they treated him with doubled respect and served as his attendants in order to help send him on his way.

Then Elder PårΩva disappeared by supernatural power. Upon arriving in Central India, he stayed in a monastery. He asked the bhik≈us,

"Why do you not strike the gha√†å according to the Dharma?"

The bhik≈us said,

"Elder Mahallaka has a reason for not striking it. "

"What is the reason?" asked PårΩva.

183a22

183b

Lives of Great Monks and Nuns Lives of Great Monks and Nuns The bhik≈us replied,

"There is a heretical recluse who is good at argumentation. He announced that if none of the Buddhist Ωråma√eras in the country can debate with him, they should not strike the gha√†å in public to receive o›erings from the people. Because of this, we do not strike the gha√†å. "

Elder PårΩva said,

"Just strike the gha√†å. If he comes, I will deal with him.

Surprised at these words, the old bhik≈us were doubtful and could not come to a decision. After assembling and discussing the matter, they said,

"Let us strike the gha√†å. If the heretic comes, we will ask the elder to do whatever he pleases. " Thus they struck

the gha√†å.

The heretic appeared and asked, "Why do you strike this piece of wood today?"

The bhik≈us replied,

"An elder Ωrama√acame from the north and struck the gha√†å. It was not we who struck it. "

The heretic said,

"Ask him to come.

" Then Elder [PårΩva] came and met the heretic, who asked him, "Do you intend to hold a

debate with me?"

"Yes,

" [PårΩva] replied.

The heretic said with a contemptuous smile, "This elder bhik≈u

looks quite old and his words are nothing unusual. How can he hope to hold a debate with me?" They then agreed to hold a debate in seven days' time at that spot, in the presence of the king, ministers, other great masters of the Dharma, Ωrama√as, and heretics. On the night of the sixth day, Elder PårΩva entered samådhi to contemplate what he should do. At dawn on the seventh day, a great congregation assembled. [PårΩva] arrived first and ascended the high seat, looking more cheerful and pleasant than usual. The heretic arrived later and took a seat at the front. He observed that the Ωrama√a had a peaceful countenance and a quiet and calm demeanor and that his physical body possessed all the characteristics of a debater. He thought, "Is this not a saintly bhik≈u,with such a calm and pleasant presence and a physical body that has 1010

The Life of AΩvagho≈a Bodhisattva The Life of AΩvagho≈a Bodhisattva all the characteristics of a debater? Today we shall have a splendid debate.

They first discussed what punishment should be meted out to the loser. The heretic said, "The defeated person should have his tongue cut o›.

Elder PårΩva said,

"We must not do that. Let the defeated man become the disciple of the victor. That would be a fair enough agreement.

"Yes,

" replied the heretic, who then asked, "Who will speak

first?"

Elder PårΩva said,

"As I am advanced in age, have come from a distant place, and took my seat here before you, I should speak first.

The heretic said,

"That is agreeable to me. I will refute what-" ever you may say.

Then Elder PårΩva said,

"We should make the country be at peace, the great king enjoy a long life, and the land rich and happy without any calamity.

The heretic remained silent, not knowing what to say. According to the rule, the one who was unable to respond lost the debate. He submitted to becoming the elder's disciple, had his head and beard shaved, became a Ωråma√era, and received full ordination. Sitting alone at another place, he pondered, "My brilliant talents

and deep knowledge have won me worldwide fame. How is it that by a few words I was defeated and made a disciple?" Thinking of this, he was unhappy.

Elder [PårΩva] understood the heretic's mind, and asked him to come to his room. He demonstrated his supernatural power, performing various kinds of transformations. Then the heretic realized that his teacher was no ordinary person and was happy to be subdued by him, thinking, "It befits me to be his disciple. "

The teacher said to him, "It was not easy for you to have [developed] such brilliant talents, but you have not achieved the truth. If you learn the Dharmas I have acquired, the [five] organs (indriya), the [five] powers (bala), the [seven factors of] enlight-11 11

183c

Lives of Great Monks and Nuns

enment (bodhyaçga), and the [eightfold] path, and become endowed with profound and elucidative eloquence and a clear understanding of the meaning of all doctrines, you will be unrivaled in all the world.

Elder [PårΩva] then returned to his own country, while his disciple remained in Central India, where he became well versed in various sutras and thoroughly mastered both Buddhist and non-Buddhist teachings. His matchless talents in debate won him the respect and admiration of the four groups of Buddhist followers (monks, nuns, laymen, and laywomen), and the king of India held him in great esteem.

Later on, the king of Minor Yuezhi in Northern India attacked Central India and besieged it for a long time. The king of Central India dispatched a letter that read, "If you want anything from

me, I will give it to you. Why should you surround and aggravate my people by staying here for such a long time?" The [Yuezhi king] replied,

"If you intend to surrender, send

me three crores of golden coins and I will spare you. "

The king replied,

"I do not have even one crore of golden coins in the whole of my country. How can I acquire three crores of golden coins?"

The [Yuezhi king] replied,

"You have two great treasures in

your country: one is the Buddha's almsbowl, and the other is an eloquent bhik≈u. Give these to me, and they may be reckoned as equivalent to two crores of golden coins. "

The king said,

"I value these two treasures highly. I cannot surrender them.

Then the bhik≈u preached the Dharma to the king, saying, "Nothing in the world is comparable to the edification of living beings. The Way of the Buddha is deep and broad. It is meant to save both oneself and others. Among the virtues of a great person, the salvation of others is the greatest. Worldwide edification is di‡cult; a king can rule but one country. If you disseminate the Way of the Buddha, you will be a king of the Dharma across the four seas. That a bhik≈u should save people is not objectionable. 1212

The Life of AΩvagho≈a Bodhisattva

Merits exist in the mind, whether one is far or near. Be magnanimous and farsighted. Why should you look only at what is before your eyes?"

Because the king had always venerated the bhik≈u, he respectfully accepted his advice and handed him over to the envoy. After the envoy of the king of Yuezhi returned to his own country, the courtiers discussed the matter and said,

"It befits the king to venerate the Buddha's almsbowl. But it is too much to accept that a bhik≈u is worth a crore of golden coins, when there are so many bhik≈us everywhere under the sky.

The king ascertained that the bhik≈uwas a well-learned person of superior ability and understanding who taught and benefited the people in a broad and profound manner, and whose eloquent preaching could edify even nonhuman beings. In order to remove his courtiers' doubts, he ordered that seven horses not be fed for six days. On the morning of the sixth day, he assembled all Buddhist and non-Buddhist Ωrama√as of di›erent schools and invited the bhik≈u to preach the Dharma to them. All those who listened to him became enlightened. The king tethered the horses in front of the assembly and placed grass before them. Betel, which horses like, was also placed in the fodder. With tears flowing, the horses listened to the [bhik≈u's] preaching without any thought of eating the fodder.

Thus everyone knew that the bhik≈uwas no ordinary person. Because even horses could understand his words, he was named AΩvagho≈a ("Horse Cry") Bodhisattva. He propagated Buddhism widely in Northern India to teach and benefit all living beings. As he knew well how to use expedient [means] to help people achieve merit, he won the respect of the four groups of Buddhist followers. All acclaimed that day as a day of merit.

End of The Life of AΩvagho≈a Bodhisattva

184a

The Life of Någårjuna Bodhisattva Translated from the Chinese of Kumåraj∆va (Taishø Volume 50, Number 2047) by

Li Rongxi

Translator’s Introduction

Translator's Introduction

This text is a legendary account of the life of Någårjuna, the wellknown Mahayana scholar and founder of the Mådhyamika school of Buddhism in ancient India. A native of Southern India who lived in the second half of the second century C.E., Någårjuna exerted a profound influence on the development of Buddhism in his own time and in later ages. His theory of the Middle Way (madhyamapratipad) explains the emptiness of all phenomena by the eight negations. He taught that in time there is neither beginning nor ending, neither permanence nor impermanence. And in space there is neither identity nor di›erence, neither coming nor going. Phenomenal existence is interpreted to be "worldly truth, " while according to "superior truth,

" nothing really exists as an unchanging

entity.

The Middle Way avoids the two extreme views of total annihilation and eternal substantial existence. It emphasizes the doctrine of causal existence. Things appear to exist when a certain composition of causes (hetu) and requisite conditions (pratyaya) occurs, and things disappear upon the decomposition of their causes and conditions.

Någårjuna's Mådhyamika-Ωåstraand DvådaΩanikåya-Ωåstra, together with the ¸ata-Ωåstraby his disciple and successor, Åryadeva, are important texts for the exposition of the doctrines of the Middle Way. On the basis of these three texts, the Sanlun (Three Treatise) school was founded in China and later introduced to Japan, where it was known as the Sanron school. Någårjuna's Mahåprajñåpåramitå-Ωåstra,a voluminous work expounding the Mahåprajñåpåramitå-s¥tra,exerted a still greater influence upon several schools of Buddhism in China and Japan. 17

Lives of Great Monks and Nuns

This legendary account of the life of Någårjuna, said to have been translated into Chinese by Kumåraj∆va from 401 to 409 C.E., is actually the last part of Chapter Five of the Record of the Origin of Transmitting the Dharma-pi†aka, translated into Chinese by Kekaya and Tanyao of the Northern Wei dynasty (386-534). Kumåraj∆va's version is practically identical in wording with the Record, and his translation of the Life of Deva Bodhisattva(Åryadeva) contains a passage that is exactly the same, word for word, with one in this account of Någårjuna, except that the name Någårjuna is replaced by Deva. This arouses suspicion as to whether this account of Någårjuna and that of Åryadeva are really Kumåraj∆va's translations. He could not possibly have written the same episode about two di›erent persons. Thus, the likely source of the episode is the Record.

THE LIFE OF NÅGÅRJUNA BODHISATTV A Translated from Sanskrit into Chinese by Kumåraj∆va, Tripi†aka Master of the Later Qin Dynasty (384-417)

The Life of Någårjuna Bodhisattva

Någårjuna Bodhisattva was born to a brahman family in Southern India. Endowed with unusual intelligence, he could understand things without being told a second time. When still an infant, after hearing brahmans chant the four Vedas, each consisting of forty thousand stanzas with thirty-two syllables in each stanza, Någårjuna was able to recite them and understand their meaning. While a young man, his fame as an unparalleled prominent person spread to many countries. He was well learned in such disciplines as astronomy, geography, divination, prophecy, and many other arts and skills.

He had three close friends, all of whom were also prominent persons of the time. They talked together, saying, "We have learned

all the teachings in the world that may enlighten the mind and reveal the truth. Now what else shall we do to amuse ourselves? Indulgence in sensual pleasure would be a great enjoyment, but how can we do this? We are merely brahmans and scholars, and do not possess the influence of noblemen or rajas. It is only through the art of invisibility that we may perhaps enjoy these pleasures. "

The four of them looked at one another in silent agreement, and then went together to the home of a sorcerer to learn the art of invisibility.

The sorcerer thought,

"These four brahmans are men of great

fame in the world and are used to looking down upon people in contempt. For the sake of learning my art, they have condescended to approach me.They are the most talented and brilliant people in the world and know everything, except this humble art of mine. If I teach my art to them, they will surely cast me aside and I will not be able to control them anymore. I will give them the drug to use without telling them what it is. When the drug is used up, they will certainly come again and always serve me as their teacher.

" So he gave each of them a blue pill and told them, "Grind

these pills with water in a quiet place. When you smear your eyelids with the lotion, you will become invisible; no one will be able to "

see you.

184b

184a19

Lives of Great Monks and Nuns

As Någårjuna was grinding the drug, he smelled its odor. Through this he came to know its component ingredients and quantities without the slightest mistake. He returned to the sorcerer and told him that the drug was composed of seventy ingredients, and described their exact quantities as prescribed in the formula.

"How do you know this?" asked the sorcerer.

"Why should I not know it, since the drug emits odors?" replied Någårjuna.

The sorcerer was filled with admiration.

"It is unusual even

to hear about such people, much more to meet them in person. There is nothing about my humble art that I should keep secret. "

He then taught them all the skills of his art. Having learned the [sorcerer's] tricks, the four young men enjoyed themselves with ease. They entered the king's palace frequently and disgraced all the palace beauties. After a hundred days or so, some of the maids in the palace were found to be with child. They were ashamed and reported the matter to the king to ask his pardon. The king was greatly displeased and wondered what evil spirit could have caused such strange things to happen. The king summoned his wise ministers and discussed the matter with them. An old minister said, "Such things may happen

under two circumstances: they are done either by a ghost or by a sorcerer. Let us scatter fine grains of earth at the gates and post sentries to keep watch, so as to check the movements of the transgressor. If it is a sorcerer, his footprints will be discovered and the soldiers may arrest him. If it is a ghost, there will be no footprints, but it can be gotten rid of by exorcism.

The gatekeepers were ordered to make preparations and discover the truth. As soon as they saw the footprints of four persons, they reported the fact to the king, who summoned several hundred warriors to the palace and had all the gates closed. The warriors were ordered to hack and strike at the air with their weapons. Three of the men were killed in this way. But Någårjuna held his 2222

The Life of Någårjuna Bodhisattva

breath and stood quietly near the king, as weapons were not allowed to come within seven feet of the king's head. At this moment Någårjuna began to realize that lustful desire was the root of su›ering and the source of all misfortunes. It ruins one's virtue and endangers one's life. He then made a vow: "If I escape I will go to a Ωrama√a to learn the way of renunciation. "

After coming out of the palace, he went to a Buddha stupa in the mountains, where he renounced his home and received ordination as a monk. He recited the whole Tripi†aka in ninety days and tried to obtain more scriptures, but was unable to get them from any source.

Then he went into the Snow Mountains. There was a stupa where an old bhik≈u lived, and he taught Någårjuna the Mahayana scriptures. Någårjuna gladly accepted and recited the scriptures with delight. Although he understood their substantial meaning, he could not obtain any concrete benefit from them. So he traveled to various countries in search of more scriptures. But he could not find anything anywhere in Jambudv∆pa. All heretics, Ωåst®s (writers of commentary), Ωrama√as, and theoretical schools were defeated by him.

A heretic's disciple said to him,

"Sir, you [claim to be] an allknowing man of perfect knowledge. But you became a Buddhist student. Being a student implies that you have something more to learn. Do you have yet more to learn? If there is even a single thing you do not know, then it is not true that you are a man of perfect knowledge.

This remark rendered Någårjuna speechless and he kept silent in humiliation. Then he became arrogant and thought, "There are

many di›erent kinds of teachings in the world. The Buddhist scriptures that we have are wonderful, but by inference I know that they are incomplete. Since they are incomplete, I may extend them in an inferential way so as to enlighten later generations. It is neither contrary to theory nor will it cause any harm in practice. What is the harm of doing so?"

184c

Lives of Great Monks and Nuns

After thinking the matter over, [Någårjuna] decided to carry this out. He established himself as a teacher of disciplinary rules, and designed a new kind of garment that was slightly di›erent from those worn by the Buddhists, in order to remove people's misunderstanding and to show that he did not accept the Buddhist teachings. At a selected time on a chosen day, he asked his disciples to observe his new disciplinary rules and don the new garments. Then he stayed alone in a quiet crystal chamber. Upon seeing him like this, Mahånåga Bodhisattva felt pity for him and took him to his palace in the sea. There he opened his seven-treasure store and seven-treasure cases and gave him many profound Vaipulya scriptures containing unlimited wonderful teachings. Någårjuna accepted the scriptures and read them. In ninety days he became well versed in most of their contents and acquired a deep understanding from which he gained substantial benefit. Perceiving this, the någaasked him,

"Have you read all the scriptures?"

"The scriptures you have in your cases are numberless, " replied

Någårjuna.

"It is impossible for me to read them all. What I have read here is ten times more than what I have in Jambudv∆pa. "

"At other places there are many more scriptures than I have in my palace,

" said the någa.

Någårjuna then focused on a box of scriptures among many that had been given, and attained [the stage of the bodhisattva that is marked by] the understanding that all things have no origination. The någathen sent him to Southern India, where he propagated the Buddha-Dharma widely and subdued the heretics. In order to expound Mahayana teachings in an extensive way, he composed theoretical discourses (upadeΩa) in a hundred thousand stanzas and wrote the Alaµkårabuddhamårga-Ωåstrain five thousand stanzas, the Mahåmaitryupåya-Ωåstrain five thousand stanzas, and the Mådhyamika-Ωåstra in five hundred stanzas. Through these texts the Mahayana teachings were widely disseminated in India. He also wrote the Abhaya-Ωåstra in a hundred 2424

The Life of Någårjuna Bodhisattva

thousand stanzas, from which the Mådhyamika-Ωåstra was extracted.

There was at that time a brahman who was an expert in the arts of sorcery. Wishing to compete with Någårjuna for supremacy in sorcery, he said to the king of India,

"I can subdue this bhik≈u.

Your Majesty may test it.

The king said,

"You are most foolish. The brilliance of this bodhisattva can compete with the light of the sun and the moon, and his wisdom may be compared with the mind of the Buddha. How can you be so arrogant as to dare to be disrespectful to him?" The brahman said,

"O king, you are a man of wisdom; why do

you feel I am inferior to him before testing this by reason?" On hearing these words, the king invited Någårjuna to come and sit with him in the audience hall early in the morning. The brahman, who arrived later, recited incantations and produced a large, clean pool in front of the audience hall. In the pool was a thousand-petaled lotus flower on which the brahman sat. He challenged Någårjuna, saying, "You are sitting on the ground just like

an animal, and yet you are trying to argue with a person of great virtue and wisdom who is sitting on a pure lotus flower. "

Then Någårjuna produced by magic a six-tusked white elephant that walked on the water in the pool and went toward the lotus seat. The elephant uprooted the flower with its trunk and, raising it high, dashed it on the ground. The brahman, who was badly hurt, paid homage to Någårjuna, saying,

"I overrated my abilities

and insulted you, great teacher! Please accept me with pity and enlighten me to rid me of my ignorance.

The king of Southern India ruled over all the states. He was a follower of heretical teachings and refused to see Buddhist Ωrama√as. All the people in his country, far and near, were under his injunction [to adhere to his beliefs]. Någårjuna thought that if the root of a tree was not cut o›, its branches would not wither. Similarly, if the lord of men was not converted, the Dharma would not spread.

185a

Lives of Great Monks and Nuns Now it was the rule of that country to employ hired men to be royal guards to the king. Någårjuna answered the [call for] enlistment to be the captain of the guards. Carrying a halberd on his shoulder and marching in front of the ranks, he put the guards in good order and held them under his control. Orders were carried out without stringent compulsion and things were done without being enforced by law. The king was delighted with him, and inquired who he was. The attendants replied, "This man answered

the enlistment to serve in the guards, but he takes no grain from the royal granary, nor does he accept any pay in cash. He fulfills his duty prudently in an expert manner. We don't know what his intentions and desires are. "

The king summoned Någårjuna and asked him, "Who are

you?"

He replied,

"I am a man of perfect wisdom. "

Greatly surprised, the king said, "A man of perfect wisdom

appears in the world only very rarely. What is the proof of your self-assessment?"

Någårjuna said,

"If you wish to know the truth of what I have said, you may put a question to test me. "

The king thought in his mind, "As I am a lord of wisdom, a great debater, it would not add anything to my fame even if I won in the inquiry. But if I were to fail, it would be no small matter. If I do not ask him a question, it would mean that I have been defeated by him right away. " Having hesitated for a long while, the king had no choice but to ask, "What are the devas doing now?" Någårjuna replied,

"They are fighting with the asuras. "

Upon hearing this answer, the king was like a man choking on a piece of food, unable to swallow or spit out what is in his mouth. He could not deny what Någårjuna had said, as he could not produce any evidence to counter it, nor could he set forth any reason to admit Någårjuna's assertion. Before the king could say anything, Någårjuna again remarked,

"What I have said is not a fiction fabricated to win a 26

The Life of Någårjuna Bodhisattva

debate. Wait a moment, Your Majesty. There will soon be proof of my words.

As soon as these words had been spoken, shields, partisans, and other weapons fell down from the sky, one after another. The king said,

"Although shields, partisans, lances, and halberds are tools of war, how can you be sure that they were being used by the devas and asuras engaged in fighting?"

Någårjuna said,

"Explanations of empty words are not as good as proof of facts.

" When he had said this, severed fingers and toes along with ears and noses of asuras rained down from the air. He also made the king, his ministers and subjects, and the brahmans clearly see the warring parties fighting in the air. Then the king paid homage to Någårjuna and accepted his teaching. The countless brahmans in the audience hall also shaved o› their tufts of hair and received full ordination. There was a Hinayana teacher who always felt resentful and jealous. When Någårjuna was about to leave this world, he asked the Hinayana teacher,

"Would you like me to stay in this world

for a long time?" The teacher replied,

"Certainly not!"

Någårjuna then retired to a secluded chamber and did not come out for an entire day. His disciples broke down the door and found that he had discarded his corporeal body as a cicada exuviates its cocoon and departed from this world.It has been one hundred years since he passed away. In the various states of Southern India, temples were erected in his honor, just as the Buddha was venerated. His mother gave birth to him under an arjunatree, so he was named Arjuna. And because the någa helped him achieve the Dharma, the word någa was prefixed to his name. Hence he was called Någårjuna. (According to the Record of the Origin of Transmitting the Dharma-pi†aka,he was the thirteenth patriarch. With the help of an elixir, he lived a long life of over two hundred years in order to sustain the Buddha-Dharma. As mentioned in the Record, he taught innumerablepeople.)

185b

Biography of Dharma Master Vasubandhu

End of The Life of Någårjuna Bodhistattva Biography of Dharma Master V asubandhu

Translated from the Chinese of Paramårtha (Taishø Volume 50, Number 2049) by

Albert A. Dalia

Translator’s Introduction

Translator's Introduction

The Biography of Dharma Master Vasubandhu(Chinese: P'o shu p'an t'ou fa-shih chuan), Taishø 2049, is credited to the Chen dynasty (557-589 C.E.) Indian Tripi†aka and Dharma Master Paramårtha (Chinese: Chen-ti; 499-569 C.E.). Paramårtha was from a brahman family in western India and is considered to be the most important Indian translator in southern China during the Southern Dynasties period (520-589 C.E.). He arrived in Canton in 546 and was welcomed in the Liang dynasty (502-557) capital of Nanjing by Emperor Wu-ti two years later.

Paramårtha's life in China covered a period of dynastic transition in southern China. It was an era marked by tremendous social and intellectual upheaval. As new social and religious forces played important roles in establishing the Chen dynasty, Paramårtha's most significant translations introduced the writings of the Vijñånavåda/Yogåcåra ("Idealist" or "Consciousness Only"/ "Yoga Practice") school of Indian Buddhism into China. The historical dates of Vasubandhu, a central figure in the development of Indian Vijñånavåda thought, have been the focus of much controversy. In general, most scholars designate either the fourth or fifth century as the period of Vasubandhu's life. Most recently the evidence is being interpreted to favor the fifth century. Even when narrowed down to the fifth century, two sets of dates have been proposed: either 400-480 C.E.or 420-500 C.E.Recent Japanese scholarship seems to favor the former dates. If the fifth-century dates are accepted for Vasubandhu, then the transmission of his works and the biography by Paråmartha represented fairly recent developments in Indian Buddhism. Vasubandhu's writings had an important impact on the Chinese 31

Lives of Great Monks and Nuns

Buddhist Ti-lun and Pure Land teachings. Moreover, his AbhidharmakoΩa was a treasure for the Mahayana schools, as it systemized older Buddhist theories for them to draw on or to criticize. Vasubandhu's greatest influence on Chinese Buddhism, however, was through his Vijñånavåda/Yogåcåra writings. One of the most important schools of Chinese Buddhism, the Chan (Japanese: Zen) school, which arose during the Tang dynasty (618-906 C.E.), was heavily influenced by Vijñånavåda thought. Moreover, in the second decade of the twentieth century, when Buddhism was being revitalized in China, Vijñånavåda doctrines were at the forefront of the intellectual debate between science and religion. From its introduction in the sixth century to the present day, Vijñånavåda thought has had a significant influence on Chinese intellectual history.

Paramårtha's biography of Vasubandhu introduced the great Indian Buddhist master into the Chinese Buddhist tradition. In later periods, Vasubandhu was raised to the status of a bodhisattva because of the respect he engendered among the Chinese. This biography also provides information on the development of Indian Buddhism during a crucial juncture in its history. The text is written in a style that is fairly typical of Buddhist biographical writing in China during Paramårtha's lifetime. There has been some speculation that the text was not actually written by Paramårtha but memorized and later recited by him in China and that the written record was compiled by his disciples. The Southern Dynasties period in China was a time when popular interest was piqued by the extraordinary, the mysterious, and the magical. This preoccupation with the fantastic colored much of intellectual life of this period, and Buddhism was a prime source of such interest. Thus it is not unusual to find Chinese Buddhist biographical writing from this period filled with incredible stories. Paramårtha's biography of Vasubandhu is no exception;it is recorded with the same sense of the extraordinary that marks the rest of Southern Dynasties literature.

Biography of Dharma Master Vasubandhu

Aside from treating the unusual as commonplace, the biography informs us that Vasubandhu was born in Peshawar in Gandhara (Gandhåra), India. He was the second of three brothers, among whom was another outstanding Mahayana Buddhist theoretician, Asaçga. According to the biography, Vasubandhu's older brother Asaçga persuaded him to turn his considerable talents to the development of Mahayana Buddhism.

In following Vasubandhu's career from one doctrinal confrontation to another, the reader will note the great emphasis that Indian Buddhism of this period placed on exegesis and the formal rules of logic and grammar. These arts were also passed on to the Chinese during the Southern Dynasties period and continued to develop along Chinese lines.

The biography concludes with Vasubandhu's death at the age of eighty in Ayodhyå.

BIOGRAPHY OF DHARMA MASTER V ASUBANDHU

Translated from Sanskrit into Chinese by Paramårtha, Tripi†aka Master (557-598), Chen-ti of the Chen Dynasty

Biography of Dharma Master Vasubandhu Dharma Master Vasubandhu was a native of Puru≈apura, a country 188a11

in Northern India.

"Puru≈a" means "hero" and " pura" means

"land.

The genealogy of the devaVi≈√u records that ¸akra, the King of Heaven, had a younger brother named Vi≈√u. ¸akra sent him to be king of Jambudv∆pa to suppress asuras. The devaVi≈√u was thus born in Jambudv∆pa as the son of King Vasudeva. There was an asura named Indradamana. "Indra" is ¸akra's

name and "damana" means "to suppress. " This asura was often

in battle with ¸akra, and had that name in order to claim that he was able to defeat ¸akra.

The Vyåkara√a-Ωåstraexplains the word " asura"("evil pleasure") by saying that evil is pleasure for them, therefore this name is used to describe them. Now, all the devas take pleasure in doing good, but asuras always enjoy evil, so they have this name. They may also be called "non-gods. "

This asurahad a younger sister named Prabhåvat∆. "Prabhå"

means "bright" and "

vat∆" means "courtesan.

" This woman was

very attractive. Because the devawanted to destroy the devaVi≈√u, he plotted to use his sister to deceive the deva. By means of sorcery, he darkened a place in Jambudv∆pa and stayed there, allowing no one to see him.

He ordered his sister to stay in a bright place, saying to her, "If any man desires to take you for his wife, you should say to him, 'My brother is a great fighter. If you desire to take me for your wife, you must contest with my brother. But if you are able to fight him, then we can be married. '"

Later the devaVi≈√u saw the woman at that bright place. His heart took great delight in this, and he asked, "Who are you?"

She answered,

"I am an asura virgin.

The deva said,

"All asura women usually marry devas. Since I am without a wife and you are also without a husband, I wish to marry you now. Do I have your consent?" The woman answered according to her brother's previous instructions. The deva said, "You now care what becomes of me 188b

Lives of Great Monks and Nuns

and for this reason you speak these words. You already love me. How can I ignore that? I have great strength and am able to fight your brother.

The woman then consented and they became husband and wife. Later the asurawent to the bright place. He asked the deva Vi≈√u: "You must explain why you abruptly took my younger sister to be your wife.

The devaanswered,

"If I were not a hero, I would deserve blame for taking your sister to be my wife. But I am a hero without a wife, and your sister is a virgin without a husband. It is just for this reason that I have chosen her. Why do you take o›ense?" The asura said,

"What ability do you have that you claim to

be a hero? If you are a hero, you will be able to fight me and win. Then I will let my sister marry you.

The deva responded,

"If you do not believe me, then let us

resolve this.

Then they both grasped weapons and began cutting and stabbing each other. The deva Vi≈√u had the Nåråya√a body, so cutting and stabbing could not a›ect him. The deva cut o› the asura's head, but the head came back again. He cut o› other parts of his body, but each time the severed part returned to the asura's body and, unharmed, reattached itself. From morning until evening they cut and stabbed without rest, but the asurashowed no signs of dying and the deva's strength was lessening. If they were to go on fighting into the night, the asura's strength would become even greater.

Prabhåvat∆, fearing that her husband was not the equal of her brother, picked a blue lotus flower, tore it, and threw each half to opposite sides. Prabhåvat∆ ran back and forth between the two halves. The deva then understood what she meant and grasped the asura's body, tore it in two, and threw each half to opposite sides. The devathen ran back and forth between them. As a result of this, the asura died.

Biography of Dharma Master Vasubandhu

The asurahad previously gone to an immortal and begged for a boon, saying,

"I wish that if my body is cut into pieces, these pieces shall return to their places and be restored. "

The immortal had granted the asura this boon, and so from then on, if he was cut or stabbed, he did not lose his life. However, the immortal had wished to ensure that the deva would kill the asura, so he had not given the asurathe boon of regaining his life should his body be cut into two separate halves. This, then, caused his death.

The devaVi≈√u showed his heroism in that region. Therefore, because of all this, the name "Land of the Hero" was established there.

This land had a "national master,

" a brahman whose family

name was KauΩika. He had three sons, all with the same name, Vasubandhu.

"Vasu"means "heaven" and "bandhu"means "kin. "

This was the custom in India for naming sons: they were all given the same name, with additional names given to distinguish one from another.

The youngest Vasubandhu left home life to join the Sarvåstivådins and attained the fruit of arhatship. His other name was Viriñcivatsa.

"Viriñci" was his mother's surname and " vatsa"

means "child" or "son.

" This kind of name could be applied to humans or animals; thus, a calf could be called a " vatsa,

"whereas

[in China] a calf is called a "t'u.

The eldest Vasubandhu was a person with the basic nature of a bodhisattva. He also left home to join the Sarvåstivådins. Later, by practicing meditation, he attained freedom from desire. He then contemplated the meaning of Ω¥nyatå, but was not able to gain insight into it. He wanted to kill himself. While in samådhi the arhat Pi√∂ola saw this situation and came from his region in East Videha to explain the Hinayana meditation on Ω¥nyatå [to Vasubandhu]. By meditating in accordance with what the arhat taught him, the eldest Vasubandhu at once gained insight into it. 39

188c

Lives of Great Monks and Nuns

Although [the elder Vasubandhu] had attained the meditation on Ω¥nyatåof the Hinayana vehicle, his mind was still not at peace. He thought,

"The truth should not end here.

" Because of the

extraordinary powers of that vehicle, he went to the Tu≈ita Heaven. There he inquired of the Bodhisattva Maitreya, who explained the Mahayana meditation on Ω¥nyatå to him. Returning to Jambudv∆pa, he meditated as he had been taught and at once attained enlightenment. At the time of his contemplation, the earth moved with six kinds of vibrations. Because of his attainment of the Mahayana meditation on Ω¥nyatå, he adopted the name Asaçga.

"Asaçga" means "without attachment.

Asaçga then went up to the Tu≈ita Heaven several times, questioning Maitreya about the meaning of the Mahayana sutras. Maitreya extensively explained them. Asaçga returned to Jambudv∆pa to explain it to the others, according to what he had achieved. But many of those who heard [these teachings] did not give rise to faith. Asaçga then made a vow: "I now wish to cause all sentient beings to have faith in the Mahayana doctrine. I pray that the great teacher will come down to Jambudv∆pa to explain the Mahayana and cause all sentient beings to attain complete faith in and understanding of the doctrine.

Just as Asaçga had prayed for, Maitreya then came down at night to Jambudv∆pa, emitted a bright light, and gathered a great assembly of all those who had a‡nity with him. At the Dharma hall, Maitreya recited the Sutra of the Seventeen Bh¥mis(stages) (Yogåcårabh¥mi-Ωåstra). After reciting a portion, he expounded on its meaning.

It took the nights of four months for Maitreya to finish expounding the Sutra of the Seventeen Bh¥mis. Although all the people were together in the same hall listening to the Dharma, only Dharma Master Asaçga could get close to the Bodhisattva Maitreya. The others listened only from a distance. So at night they all listened to Maitreya teach the Dharma, and during the day Dharma Master Asaçga explained to the people what Maitreya 40

Biography of Dharma Master Vasubandhu

had expounded. Because of this, all the people heard and believed in the Mahayana taught by the Bodhisattva Maitreya. Dharma Master Asaçga practiced the sunlight samådhi. He practiced and studied as it had been explained to him, and he then attained this samådhi. After he attained this samådhi, what he could not previously understand became completely clear. All that he had seen and heard was forever borne in his mind, without forgetting. He understood the meaning of the Avataµsakaand of all the other Mahayana sutras the Buddha had spoken in the past. Maitreya, in the Tu≈ita Heaven, explained the meaning of all the Mahayana sutras to Dharma Master Asaçga, who was able to penetrate the Dharma and recall all of it. Later, in Jambudv∆pa, Dharma Master Asaçga wrote commentaries on many great Mahayana sutras, explaining all the Mahayana teachings that the Buddha had spoken.

The second Vasubandhu also left home to join the Sarvåstivådins. He studied widely and learned much. He mastered all the ancient literature. His spiritual ability was refined and bright, without equal. His self-discipline was pure and lofty, di‡cult to match. Since his brothers had other names, this Dharma master was called simply Vasubandhu.

In the five hundred years after the Buddha's nirvana, there lived an arhat whose name was Kåtyåyan∆putra. His mother's surname was Kåtyåyan∆ and he was named after her. He had previously left home [to follow] the Sarvåstivådins. Originally an Indian, he later traveled to the country of KaΩm∆ra in northwestern India.

An assembly of five hundred arhats and five hundred bodhisattvas, working together with Kåtyåyan∆putra, compiled the Sarvåstivådin Abhidharma (commentary). It was arranged in the eight granthas.

"Grantha"means "knot" or "section,

" to indicate

that di›erent kinds of concepts are interrelated. Also it gathers the concepts and prevents them from scattering; this is why it is said to be a "knot.

" Each kind of concept, however, has a definite 41

189a

Lives of Great Monks and Nuns

limit; this is why it is called a "section.

" This composition is also

hailed as the Discourse to Unfold Wisdom (Jñånaprasthåna). By means of extraordinary powers and the power of the vows, [the compilers] extensively proclaimed far and near, "If any of you

have previously heard the Abhidharma spoken (by the Buddha), then tell what you have retained, be it great or small. " This

invitation enabled the devas, någas, and yak≈as, including the devas of the Akani≈†ha Heaven, to come. All submitted the Abhidharma they had heard from the Buddha, whether it was brief, elaborate, or only one sentence or one gåthå (verse). From these, Kåtyåyan∆putra, together with all the arhats and all the bodhisattvas, then selected which concepts to include. If a concept did not contradict the sutras and the Vinaya, they selected it and inscribed it. If a concept was contradictory, they rejected it. They then compiled these materials and grouped them according to the concepts. For example, if a passage clarified the concept of wisdom, it was placed in the wisdom grantha. If it clarified the concept of samådhi,it was placed in the samådhigrantha. All the rest were categorized in the same way.

The complete eight granthashad fifty thousand gåthås. After completion of the eightgranthas,they wished to prepare a Vibhå≈å to provide interpretation.

Bodhisattva AΩvagho≈a, of Såketa in the country of ¸råvast∆, thoroughly understood the eight divisions of the Vyåkara√a, the four Vedas and the Six Discoursesupon them, and the Tripi†akas of the eighteen [Hinayana Buddhist] schools. His writings were well regarded in all the colleges, and [his deportment] was considered as in perfect accordance with the Vinaya. All others emulated him.

Kåtyåyan∆putra sent a messenger to ¸råvast∆, inviting AΩvagho≈a to clarify the literary expression [of the Vibhå≈å]. When AΩvagho≈a arrived in KaΩm∆ra, Kåtyåyan∆putra explained the eight granthas in succession. Together with all the arhats and bodhisattvas, they thoroughly examined and discussed the mean-42

Biography of Dharma Master Vasubandhu

ings. Once the meanings of the concepts were determined, AΩvagho≈a wrote it all down. It took twelve years to complete the preparations for the Vibhå≈å. It consisted of one million gåthås. "Vibhå≈å" means "extensive explanation.

When the work was finished, Kåtyåyan∆putra set up a stone inscription, which read,

"From now on, no one who has studied

this work shall be allowed to leave the country of KaΩm∆ra. As for the eightgranthas and the Vibhå≈å, it is likewise forbidden to take these compositions out of this country.

" They were afraid that

the other schools and the Mahayana would corrupt the true Dharma. They reported the establishment of this proclamation to the king, which the king approved.

The country of KaΩm∆ra was surrounded by mountains on all four sides like a fortress. There was only one gate from which to enter or leave. The sages then, by the power of their vows, gathered all the yak≈as and had them guard the gate. All those who desired to learn this Dharma would have no problem entering the region of KaΩm∆ra. The sages also, by the power of their vows, made five hundred yak≈as become almsgivers, so that those who studied this Dharma had all their personal needs attended to and lacked nothing. The country of Ayodhyå had a Dharma master named VaΩasubhadra. He was intelligent and had great knowledge; he was able to grasp anything he heard. He wanted to study the concepts of the eightgranthas and the Vibhå≈å and to spread them to other countries.

Dharma Master VaΩasubhadra took on the appearance of a foolish madman and went to KaΩm∆ra. He regularly attended the great assembly to listen to the Dharma. He refrained from dignified deportment, speaking and laughing in a bizarre way. Sometimes in the assembly, while discussing the concepts of the Vibhå≈å,he would then inquire about the biography of the Råmåyana. All the people treated him lightly and neither noted nor respected him when they heard him speak.

189b

Lives of Great Monks and Nuns

In twelve years [VaΩasubhadra] had heard the Vibhå≈åseveral times and was already well acquainted with the literature's meaning, reciting it all in his mind. Wishing to return to his native land, he went to the gate of the city. All the yak≈a spirits sang in a high voice,

"A great Abhidharma Master now wishes to leave the country. " Then they seized him and returned him to the assembly. The crowd examined and questioned him, but his speech was confused and they could not communicate with him. The crowd denounced him as a madman and chased him away.

Later Dharma Master VaΩasubhadra once again went to the gate, and all the spirits again sang the same command and pulled him back. Consequently the king of the country heard of the matter. He ordered the great assembly to examine and question [VaΩasubhadra] again. The crowd repeatedly did so, but, as previously, they could not communicate with him. The Dharma master went [to the gate] a third time, and again he was brought back. On the fourth attempt, although all the spirits escorted him back, the crowd did not examine and question him again and they ordered all the yak≈as to chase him out of the country. When the Dharma master reached his native land, he proclaimed to places far and near that all might hear and know: "I have already studied and grasped the complete meaning of KaΩm∆ra's Vibhå≈å literature. All those who are able to study it can come quickly to acquire it.

" Then the people assembled at that

place from the four directions like gathering clouds. Dharma Master VaΩasubhadra was already in his declining years. He was afraid that he might not be able to finish transmitting that Dharma, so he urgently ordered all his disciples to learn it quickly and to record it as soon as he preached it. He was able to accomplish his work in time. When the masters in KaΩm∆ra heard that this Dharma had already spread to other regions, they all sighed and lamented.

During the period about nine hundred years after the Buddha's parinirvå√a,there was a heterodox master named Vindhyavåsa. "Vindhya" is the name of a mountain.

"Våsa" means "to dwell.

Biography of Dharma Master Vasubandhu

The heretic dwelled on this mountain, and so he was named thus.

There was a någaking named Vår≈aga√ya who lived in a pond below Mount Vindhya. The någaking understood thoroughly the Så≤khya-Ωåstra. The heretic knew that the någaking had a good understanding and wished to study under him. The någa king manifested himself in the form of an immortal and dwelled in a leaf hut. The heretic went to him there and expressed his desire to study with him. The någa king assented.

The heretic plucked flowers and put them in a large basket. He carried the flower basket on his head and went to the någa king's place. Each time he circled the någaking, he tossed a flower as an o›ering, and as he threw it he composed a gåthå of praise. When the någaking heard [a verse], he instantly refuted the meaning set out in the gåthåand then picked up the o›ered flower and threw it out. Immediately the heretic bestowed another meaning on the gåthå and threw the flower back to the någa king. In this way he threw in the entire basket of flowers and set forth the meaning of all the gåthås [that had been refuted by the någaking]. The någaking admired his intelligence and agreed to expound the Såµkhya-Ωåstra for him. He said to the heretic, "After you

have finished receiving the treatise, be careful not to make changes to it.

" The någaking said this because he feared the heretic might be superior to him.

As the heretic received the treatise he simultaneously made selections [from it]. He changed those places that were not in proper order or where the language was not skillful or the meaning not clear.

When the någa king had completed his explanation of the whole treatise, the heretic's composition was also finished, and he then presented his composition to the någa king. When the någa king saw that it was superior to the original, he became angry and jealous. He said to the heretic,

"At the beginning I ordered you

not to make changes to my treatise. How could you make changes? I ought to forbid the dissemination of what you have written. "

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The heretic replied,

"Master, originally you ordered me not to make changes after the treatise was finished. You did not order me not to make changes during the delivery of the treatise. I have not disobeyed the master's instructions. Why should you rebuke me? Now I request that the master grant me this boon: that this treatise shall not be destroyed as long as my body is not decayed. "

[The någa king] assented.

After the heterodox master received the treatise, his mind became very haughty, cruel, and arrogant. He thought that these teachings were the greatest, that nothing could surpass them. "Only ¸åkyamuni's Dharma flourishes in this world, and all sentient beings say his Dharma is great. I must destroy it. "

Then he entered the country of Ayodhyå, beat the debating drum with his head, and announced,

"I wish to have a debate with

someone. If I lose, then my head should be cut o›. If [my challenger] loses, then he ought to pay with his head. "

The king of the country was Vikramåditya, whose name means "Rightly Enforcing Sun.

" When the king heard of this, he

summoned the heterodox master to question him. The heretic said,

"The king is the country's ruler; toward the Ωrama√a and the brahman his mind is without partiality. If there are some who cultivate a teaching, you ought to examine if it is true or false. I now wish [for you] to decide if the disciples of ¸åkyamuni are superior or inferior. We must swear an oath on our heads. "

The king listened and granted his permission. The king sent people to ask all the Dharma masters within the country,

"Who is able to equal this heterodox master? If there is anyone who can equal him, he may debate him. " At that time,

Dharma Master Manoratha, Dharma Master Vasubandhu, and all those great Dharma masters had gone to other countries and were not there.

"Manoratha" means "mind vow.

" Only Dharma

Master Buddhamitra, the teacher of Dharma Master Vasubandhu, was in the country.

"Buddhamitra" means "akin to bodhi. " This

Dharma master, although once a great expounder, was already aged. His spirit was weak and his debating skills were in decline. 46

Biography of Dharma Master Vasubandhu

Dharma Master [Buddhamitra] said,

"My Dharma's great leaders

have all gone to foreign regions. The heretic is strong and arrogant and I should not leave him be. It is right that I should handle this matter myself.

The Dharma master then told the king of this. The king set a date and gathered a great assembly in the debating hall. He ordered the heterodox master and Dharma Master Buddhamitra to debate. The heretic asked,

"¸rama√a, do you want to set forth a concept? Or do you wish to refute one?"

Dharma Master [Buddhamitra] answered,

"I am like the great

sea, there is nothing it cannot contain. You are like a lump of earth that has been thrown into the sea and has sunk. So do as you like. "

The heretic replied,

"The Ωrama√acan set forth a concept and

then I will refute you.

The Dharma master set forth the concept of impermanence, saying,

"All worldly phenomena are extinguished instantly. Why is this so? The reason is that a moment later they cannot be seen. "

He used all types of principles to establish this statement. As soon as the heretic heard this, he could recite all of it out loud. The heretic destroyed each principle one by one. He commanded the Dharma master to recite what he had heard. Dharma Master Buddhamitra recited but could not get [the meaning]. The heretic then told the Dharma master to redeem his own statements, and the Dharma master could not succeed in redeeming them, either. Dharma Master Buddhamitra thereby lost. The heretic said,

"You are of the brahman caste, and I am also of the brahman caste; we are not permitted to kill. So you must flog your back to make it clear that I am superior.

" This was consequently done.

The king awarded three lak≈as of gold to the heterodox master. The heterodox master took the gold and gave it to every person within the country. He returned to Mount Vindhya and entered a stone cave. By means of magical powers, he summoned a female yak≈aspirit named Dense Forest. From this female spirit he begged a boon: "I wish that after I die, my body shall change to rock and shall never be destroyed.

" The female spirit promised him [the

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boon]. He himself used a stone to seal the cave; within it he gave up his life and his body became a rock. [He did this] because of his vow in which he had begged a boon from his master, the någaking, "So long as my body has not decayed, the Såµkhyatreatise which I have set forth will also not be destroyed.

" Therefore this treatise

is still extant to the present day.

Vasubandhu later returned. Hearing of the matter, he sighed in remorse and anger that he had not met the heretic to subdue and humble his arrogance, so as to wipe out [his own] teacher's shame. But the heretic's body had already become stone. Heaven's Kin (Vasubandhu) became even more angry and melancholy. He then composed the Paramårthasaptati to destroy the Såµkhya treatise created by the heretic. From top to bottom, like roof tiles collapsing, not one sentence was able to remain standing. All the other heretics felt deep grief, as if their own lives were destroyed. Although Vasubandhu did not find their master, his doctrine was already totally destroyed; there was nothing for its branches to rely on. To wipe out a disgrace, this a›air was settled. The people all heard of this and were joyful. The king used three lak≈as of gold to reward Dharma Master [Vasubandhu]. The Dharma master divided this gold into three parts. In the country of Ayodhyå he raised three monasteries: a nunnery, a Sarvåstivådin monastery, and a Mahayana monastery.

Thereafter, Dharma Master Vasubandhu set forth even more strongly the right Dharma. Having already thoroughly comprehended the concepts of the Vibhå≈å, he then, for the benefit of all people, expounded on the concepts of the Vibhå≈å.He would expound for a day and then compose one gåthå summarizing the concepts he had spoken on during the day. He engraved the gåthåon a bronze plate, then hung it on the head of a drunken elephant, striking a drum and commanding,

"Who is able to refute this gåthå's meaning?

The one who is able to refute it should immediately come forward. "

In this way, one after another, he composed six hundred or so consecutive gåthås, gathering together the concepts of the Vibhå≈å. 48

Biography of Dharma Master Vasubandhu

He summarized them all one by one, and consequently no one was able to refute them. [These gåthås form] the verse section of the AbhidharmakoΩa.

After the gåthås were completed, [Vasubandhu] took fifty catties of gold together with the gåthås and delivered them to all the Vibhå≈å masters in KaΩm∆ra. What they saw and heard greatly delighted them. They said,

"Our correct Dharma has already been

broadly proclaimed.

" But the gåthås' language was subtle and profound; it could not be completely understood. So they added another fifty catties of gold to the previous fifty to make a hundred catties of gold. They presented this to Dharma Master Vasubandhu, asking him to explain in prose the meaning of the gåthås. The Dharma master then wrote a prose text to explain the gåthås, in which he established all the concepts of the Sarvåstivådins. For [those sections] he thought were improper, he used sutra division concepts to refute them. The text was named the AbhidharmakoΩa-Ωåstra. After this Ωåstrawas complete, he sent it to the masters of KaΩm∆ra, who saw that [the text destroyed] some of the interpretations held by them. They became worried and bitter.

Vikramåditya's crown prince was named Bålåditya. "Båla"

means "new" and "åditya" means "sun.

" The king had originally

ordered the crown prince to go to Dharma Master [Vasubandhu] to receive the Vinaya. The king's wife left the home life and also became the Dharma master's disciple. The crown prince later became the king. Mother and son together invited the Dharma master to dwell in the country of Ayodhyå and receive their support. Dharma Master Vasubandhu accepted [the invitation]. The brother-in-law of King New Sun [Bålåditya] was a brahman priest named Vasurata. This heretic master could understand the Vyåkara√a-Ωåstra. When Vasubandhu created the KoΩa-Ωåstra, this heretic tried to refute it by using the concepts of the Vyåkara√a-Ωåstra, saying that the words and sentences set forth by Dharma Master [Vasubandhu] contradicted the concepts of the Vyåkara√a-Ωåstra. The heretic asked the Dharma master to defend 49

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the KoΩa. If he failed, it would be destroyed. Dharma Master Vasubandhu replied,

"If I didn't understand the Vyåkara√a-Ωåstra, how could I understand the profound teaching?" Then Dharma Master [Vasubandhu] created a Ωåstrato refute the concepts of the Vyåkara√a-Ωåstra. From beginning to end, all thirty-two sections [of the Vyåkara√a-Ωåstra] were destroyed. The Vyåkara√a-Ωåstra was therefore lost; only [Vasubandhu's] AbhidharmakoΩa-Ωåstra still exists. The king o›ered one lak≈aof gold to the Dharma master, and the king's mother o›ered him two lak≈as of gold. Dharma Master Vasubandhu divided the gold into three parts. He built a monastery in each [of the countries of] the Land of the Hero, KaΩm∆ra, and Ayodhyå.

The heretic became ashamed and angry and wished to suppress Dharma Master [Vasubandhu]. He sent a man to India to ask Dharma Master Saçghabhadra to come to Ayodhyå and compose a treatise to refute the KoΩa-Ωåstra. Dharma Master [Saçghabhadra] came and composed two treatises. One was the Samaya of Light (Samayaprad∆pikå) treatise, which had ten thousand gåthås. It set forth the concepts of the Vibhå≈å only. "Samaya"

means "groups of concepts.

" The second treatise was called Following the Truth (Nyåyånusåra), and it had one hundred twenty thousand gåthås. It upheld the Vibhå≈åand refuted the KoΩa-Ωåstra. After he finished the treatises, he called Heaven's Kin (Vasubandhu) to have a face-to-face debate to decide the matter. Heaven's Kin knew that although [Saçghabhadra] had refuted the KoΩa-Ωåstra, he could not destroy it. So he declined the faceto-face debate, saying, "I am now old, so do as you wish. I formerly composed my treatise to refute the concepts of the Vibhå≈å. I did not ask to have a face-to-face debate to decide the matter. You have now composed your treatises; why should you call on me? A wise person should know which is right and which is wrong. "

Dharma Master [Vasubandhu] was already thoroughly versed in the concepts of the eighteen [Hinayana] schools, and he had a 50

Biography of Dharma Master Vasubandhu

marvelous understanding of the Hinayana vehicle. He held fast to the Hinayana and did not believe in the Mahayana, saying that the Mahayana had not been spoken by the Buddha. Dharma Master Asaçga already saw that his brother's intelligence surpassed that of others. His knowledge was profound and extensive. He was well versed in Buddhist and other principles. [Asaçga] feared [Vasubandhu] would compose a treatise that would discredit the Mahayana.

Dharma Master Asaçga, who was living in the Land of the Hero, sent a messenger to Ayodhyå to tell Vasubandhu: "I am now seriously ill. It is urgent that you come.

Heaven's Kin (Vasubandhu) immediately returned to his native land with the messenger. He saw his older brother and inquired about the cause of his illness. His brother replied, "My heart has

a serious illness. It is because of you [that this illness] arose. "

Heaven's Kin asked,

"How? Give me the reason.

His brother said,

"You do not believe in the Mahayana and

you are always attacking it and speaking ill of it. Because of these bad actions, you will be forever lost in evil realms. I am grieved and troubled. I will not survive for long.

When Heaven's Kin heard this he was horrified and alarmed. He then asked his brother to expound the Mahayana. His brother explained briefly the essential concepts of the Mahayana. Dharma Master [Vasubandhu] possessed clear intelligence and deep insight, so he immediately comprehended that the Mahayana principles surpassed those of the Hinayana. He then studied the whole of the Mahayana concepts with his brother, and later understood the matter as [Asaçga] did. [Vasubandhu] thoroughly attained the whole of [the Mahayana] and understood its meaning clearly. He meditated on it from beginning to end, and his meditation reflected the truth as it should be. Nothing was contradictory. For the first time [Vasubandhu] was convinced that the Hinayana was inferior and the Mahayana superior. If there were no Mahayana there could be no fruit of the triyåna (three vehicles) 51

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way. Because he had formerly done evil by speaking ill of the Mahayana and did not believe in it, [Vasubandhu] was afraid that due to this evil conduct he would fall into an evil realm. He deeply reproached himself and desired to repent of his former errors. He went to his brother's residence. He stated his ignorance and said that he now wished to confess his former mistakes but did not know by what means to gain pardon. [Vasubandhu] said, "Because of my tongue I formerly [gave rise to] slander. Now I should cut out my tongue to atone for this o›ense. "

[Asaçga] said,

"You may have your tongue cut out a thousand

times, but you still will not be able to eradicate this o›ense. If you really wish to eradicate your misdeeds, you ought to find other "

means.

Dharma Master [Vasubandhu] then asked his brother to explain a method for eradicating his o›ense. His brother said, "You

skillfully used your tongue to defame the Mahayana. If you desire to eradicate this o›ense, then you ought to skillfully [use it] to expound the Mahayana.

After the death of Dharma Master Asaçga, Heaven's Kin (Vasubandhu) then started to write Ωåstras expounding Mahayana sutras such as the Avataµsaka, the Nirvana, the Saddharmapu√∂ar∆ka, the Prajñåpåramitå, the Vimalak∆rti[nirdeΩa], and the ¸r∆malå[dev∆]siµhanåda. These Mahayana Ωåstras were all written by Dharma Master [Vasubandhu]. He also wrote the Vijñaptimåtratåsiddhiand composed commentaries for Mahayana Ωåstras such as the Mahåyånasaµgraha, the Nature of the Ratnatraya(Buddhagotra-Ωåstra), and the Door of Nectar(Sukhåvativy¥ha). The ideas and literary work in all his compositions are excellent and subtle. All those who read or hear them can do nothing but have faith and seek [the Mahayana]. For this reason, all those studying the Mahayana and the Hinayana in India and in the borderlands use what Dharma Master [Vasubandhu] wrote as the basis of their study. There is not any teacher of a heretical sect of 52

Biography of Dharma Master Vasubandhu any other Dharma master who, upon hearing Dharma Master Vasubandhu's name, would not be in awe and submit. [Vasubandhu] died in the land of Ayodhyå at the age of eighty. Although his life was of this world, his true nature is di‡cult to comprehend.

End of the Biography of Dharma Master Vasubandhu 53

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).