T2122 A Forest of Pearls from the Dharma Garden, Vol. II

Fascicle 12

Chapter Five

(continued)

One Thousand Buddhas

(continued)

14. Extinction

(This section is divided into five parts:) (1) Introduction, (2) Covering Light, (3) Mourning, (4) Chronology, and (5) Disciples

1. Introduction

The fortunes of we sentient beings have been exhausted; the Dharma King has passed away. He was then placed with his head toward the north on the bank of the Ajiravatī River (Kuśinagara); he was eighty years old. The transformation body has been broken into small pieces; how can we chase after the flowing blood, rushing to have the last doubt resolved and racing to make a final offering? The torch of wisdom and the cloud of compassionate love have disappeared for a long time.

Truly the beings who appear in this long night are to be pitied. But the Dharma body is in perfect tranquility; there is absolutely no activity in the Dharma body. In his enjoyment body and provisional body the Buddha guides sentient beings, responding to worldly beings according to their karmic endowments.

Once the Buddha was born, however, how could he have been free from extinction? There have been many different kinds of holy beings but not one of them could escape this fate. Therefore he made the mysterious statement about his back being in pain and turned the [wheel of the] sweet dew [of the immortal teaching]; looking as if he was lying down on his right side he emitted light. These are the signs of dying without illness. Even though he was covered with a thousand layers of cloth his two feet still showed; when the golden coffin was about to be closed he stood up with joined palms. These 193

A Forest of Pearls from the Dharma Garden, Volume II 371c

are the signs of no extinction. Therefore, the body of ashes presents the temporary truth; the eternal presence manifests absolute truth. Metaphors of the moon, [representing absolute truth,] and vessels [for human capacities appropriate for temporary truth] clarify this relationship. 2. Covering Light

The Dazhidu lun (T.1509:25.80c4-20) says:

When he was one hundred and twenty years old Subhadra had a dream: all human beings and gods were blind and stood naked in the darkness; the sun was about to fall into hell; the ocean had dried up; windstorms had blown Mount Sumeru into pieces. When he woke up he was frightened. A god said, "This is the sign that the one who knows everything is about to enter final extinction. It is not a sign about your fate." When morning came Subhadra went to the forest and requested to see the Buddha. Ānanda refused his request three times. The Buddha knew about this and called Subhadra from a distance to come to him and they took leave of each other. The Pusa chutai jing (T.384:1015a26-b23) says:

At midnight on the eighth day of the second month, the Tathāgata himself folded the three sets of monks' robes (the great robe sewn from twentyfive pieces of cloth, the worship robe sewn from seven pieces of cloth, and the kaṣāya robe) and put them in the golden coffin. Placing himself in the golden coffin, he handed his almsbowl and pewter staff to Ānanda and then entered the diamond samādhi [that produces] divided relics. The Buddha stuck his diamond arm out of the golden coffin and asked for Kāśyapa and Gavāṃpati. Ānanda answered, "Arhat Gavāṃpati has already entered final extinction." The Buddha said, "I now enter eternal extinction." Then he went [back] into the golden coffin and remained silent, not uttering a word.

Once again he stuck his arm out and asked Ānanda, "I preached the Great Vehicle for the sake of the eight kinds of beings. Have you heard all these sermons without exception?" Ānanda answered, "Only the Buddha knows the answer."

The Buddha again asked, "In the Thirty-three Heavens I preached to my mother. Did you know that? Ānanda answered, "I did not know." 194

Fascicle 12

The Buddha asked again, "I preached in the Dragon's Palace. The dragon attained the Way and left the relic of the whole body, which measured one hundred and thirty zhang. Did you know that?" Ānanda answered, "I did not know."

[The Buddha said,] "I stayed in my mother's womb for ten months and manifested for various bodhisattvas the Dharma wheel of nonretrogression. Through his supernatural powers, the World-honored One manifested himself inside his mother's womb, walking, standing, sitting, and lying down; all the bodhisattvas gathered together like a cloud inside the womb. Did you know that?" Ānanda answered, "I did not know it." (Note: How could the great sage Ānanda not know about these things? He said that he did not know because he wanted to encourage the Tathāgata to teach in greater detail. This is why he said that he did not know.) The Niepan jing (T.374:544c23-545a1, T.375:790b8-16) says: Good friends, at these twin śāla trees I uttered the great lions' roar; this is called the great extinction. At the twin trees to the east I put an end to impermanence and achieved permanence; at the twin trees to the north I put an end to impurity and achieved purity. For the sake of these twin trees sentient beings here protect the śāla forest; they do not allow outsiders to take branches and leaves and break them up. I also do likewise. For the sake of the four teachings I cause my disciples to guard the teaching of the Buddha. The four kings are in charge of these four [sets of] twin trees. Because the four kings guarded my teaching I stayed among them and achieved nirvana there.

The Zhong ahan jing (T.26:515b12-15) says:

Then the Tathāgata went to the twin trees. Spreading the worship robe on the ground he prepared a resting place, and using the great robe as a pillow, he lay down on his right side. With his legs extended and placed together, he achieved nirvana.

The Pusa chutai jing (T.384:1015a29-b8) says:

Then the eight kings brought five hundred pieces of fine white cotton cloth. Having placed different kinds of incense inside the golden coffin, 195

372a

A Forest of Pearls from the Dharma Garden, Volume II

they covered the golden coffin with five hundred layers of fine white cotton. Then they brought five hundred carriages laden with fragrant oil, and poured the oil over the fine white cotton. At that time the great Brahmā king, leading the other gods in his heaven, stood to the right; Indra, leading the other gods in the realm of the Thirty-three Heavens, stood to the left. Maitreya Bodhisattva and other bodhisattvas endowed with supernatural powers from the ten directions stood in front. Then the World-honored One wished to enter the diamond samādhi to dissolve his body in the sahā world. When he had this thought the world in all ten directions shook six times. 3. Mourning

The Moye jing (T.383:1012b7-1013a29) says:

Aniruddha went up to the realm of the Thirty-three Heavens and told Māyā [that the Buddha had entered parinirvāṇa (final extinction)]. Māyā came immediately and the coffin spontaneously opened up; the Buddha rose from inside the coffin with his palms joined and said, "You came down from afar to this realm below." The Buddha then told them, "You should know that for the sake of later unfilial sentient beings, I rose from the golden coffin and greeted my mother."

The Sengzhi lü (T.1425:490a1) says, "The body of the Buddha was cremated near the Stupa of the Heavenly Crown." The Jiayefufoniepan jing (T.393:1115b8-28) says:

Then Kāśyapa took leave of the Buddha and entered Mount Yituli, twentysix thousand miles from the kingdom of Śrāvastī. Seven jewels were frequently found on this mountain; sweet fruits, a wide variety of fragrant trees, and other miscellaneous medicines were there in innumerable numbers. There were also miraculous animals, red sparrows, phoenixes, and practitioners of the heterodox arts. There was a perfectly flat and square rock the color of lapis lazuli, one hundred and twenty miles wide and deep, and trees with leaves of five colors grew there in a thicket, forming neat lines on this rock. Kāśyapa walked around the rock, reciting scriptures. In his lifetime Kāśyapa had taught one thousand disciples who had all attained arhatship; they now sat permanently on this rock. As he walked around reciting scriptures, seven of the disciples had dreams that the same 196

Fascicle 12

evening. One monk dreamed that the middle of the rock he was sitting on broke and all the trees were uprooted. Another monk dreamed that all the springs within forty miles dried up, and with no water all the flowers withered and died. Yet another monk dreamed that all the seats around the Gouluo (Uttarakuru) continent [north of Mount Sumeru] tilted and broke. Yet another monk dreamed that the ground of the Jambudvīpa continent [to the south] tilted and collapsed. Yet another monk dreamed that Mount Sumeru broke into pieces. Yet another monk dreamed that the Ruler of the Golden Wheel died. Yet another monk dreamed that the sun and moon fell from the sky and light disappeared from the realm under heaven. When the morning came each monk reported his dream to Kāśyapa. Kāśyapa said, "Earlier we saw light and the ground shook violently several times. You now have had these dreams. The Buddha is about to enter nirvana." He told his disciples that they should go to Kuśinagara. The Pusa chutai jing (T.384:1057b27-c19):

When Kāśyapa arrived the Buddha extended his two legs. Kāśyapa said in verse:

What the Buddha taught continues to affect people. The salvation he made accessible has spread everywhere But my practice lost its orientation.

I lament not seeing the Buddha.

Thereupon he circumambulated the coffin seven times. Ānanda was at the northwestern corner, Nanda was at the northeastern corner, and various deities were in the back. At a point forty-nine steps directly north of the twin trees, Mahākāśyapa took the torch in his hand and ignited the pile of fragrant wood [in the bier].

The Za ahan jing (T.99:325b11-c8) says:

After the Buddha had entered nirvana flowers appeared on the twin trees and hung down from the trees to pay respect [to the Buddha]. Ānanda said in verse:

The five hundred layers of white cotton around the body Were all burned to let the body disappear.

197

372b

A Forest of Pearls from the Dharma Garden, Volume II

Of the thousand pieces of fine cotton that clothed the Tathāgata's body Only two did not burn—the uppermost and the one closest to the body.

(Note: The method of cremation is described in a number of scriptures. Because writing on this subject is extensive I omitted this material here.) 4. Chronology

The Niepan jing (T.374:545a5-12, 20-24, T.375:790b20-28, c7-11) says: Why did the Tathāgata enter nirvana in the second month? [The Buddha said,] "Good friends, the second month is called the month of spring warmth, when myriad things grow. At this time sentient beings frequently have the thought that things are permanent. In order to destroy such thoughts of permanence in sentient beings, he taught that all things are impermanent and that only the Tathāgata is permanent and free from change. Among the six time periods the beginning of winter is a time when everything is withered and reduced, and sentient beings do not love and take pleasure in this season; sunny springtime is when everything is in harmony and fresh, and people love this season excessively. In order to destroy worldly pleasures in sentient beings, the Buddha preached the teaching. The same consideration applies to the questions of permanence, pleasure, self, and purity. In order to destroy the worldly understanding of self and purity, he taught the Tathāgata's true teaching of self and purity." Birth, renunciation, enlightenment, and the turning of the marvelous wheel [of Dharma] all occurred on the eighth day. Why does only nirvana take place on the fifteenth day? The Buddha said, "Good friends, on the fifteenth day the moon is free from waxing and waning. Buddhas and tathāgathas are also like this. When they enter nirvana they are free from waxing and waning. This is why the Buddha entered nirvana on the fifteenth day." The Chang ahan jing (T.1:29c15, 30a15-29) says:

At that time a brahman with the surname Droṇa asked King Ajātaśatru, "At what time is the Buddha born? At what time does he become enlightened? At what time does he become extinguished?" King Ajātaśatru 198

Fascicle 12

answered, "When the lunar station Puṣya appears, he is born. When the lunar station Puṣya appears, he renounces the householder's life. When the lunar station Puṣya appears, he becomes enlightened. When the lunar station Puṣya appears, he becomes extinguished." When is the Buddha, the highest among two-legged beings, born? When does he go out into the forest and practice asceticism? When does he obtain the highest Way?

When does he enter nirvana?

When the lunar station Puṣya appears, the Buddha [is born]. When the lunar station Puṣya appears, he goes out into the forest and practices asceticism.

When the lunar station Puṣya appears, he obtains the highest Way. When the lunar station Puṣya appears, he enters nirvana. On the eighth day the Tathāgata is born. On the eighth day the Buddha renounces the householder's life. On the eighth day he achieves knowledge. On the eighth day he becomes extinguished. In the second month the Tathāgata is born. In the second month the Buddha renounces the householder's life. In the second month he achieves knowledge. In the second month he becomes extinguished. In the second month the Buddha, the highest among the two-legged beings, is born.

In the second month the Buddha goes out into the forest to practice asceticism.

In the second month he obtains the highest Way. In the second month he enters the city of nirvana. The Sapoduo lun (T.1440:510b21-24) says: On the second day of the second month, when the lunar station Puṣya appeared, the Buddha achieved perfect enlightenment. Also on the eighth day of the second month, when the lunar station Puṣya appeared, the Buddha was born. On the eighth day of the eighth month, when the lunar station Puṣya appeared, the Buddha turned the wheel of Dharma. On the eighth day of the eighth month he entered nirvana. 199

372c

A Forest of Pearls from the Dharma Garden, Volume II 5. Disciples

The Zhidu lun (T.1509:78b27-79a10) says:

Elder Kāśyapa compiled the Tripiṭaka at Mount Grdhrakūṭa in order to save sentient beings. Having done so, he followed the Buddha and entered nirvana. Early in the morning he took his almsbowl and went into the city of Rājagṛha; after almsbegging he went back to Mount Gṛdhrakūṭa and said to his disciples, "Today I will enter nirvana without remainder." All those who heard these words were greatly distressed. Toward the end of the day Kāśyapa arose from meditation, sat among the congregation, and preached on impermanence, the emptiness of suffering, and no self. Having preached a variety of teachings in the great robe that he had received from the Buddha, he then took his robes, almsbowl, and staff, rose up into empty space like a garuḍa, and performed eighteen kinds of miracles.

At the summit of Mount Gṛdhrakūṭa, with his robes and almsbowl, he made the following vow: "This body of mine is indestructible. At the time Maitreya attains buddhahood, the bones and body will appear again and go directly into the rock at the top of the mountain, as easily as if they were entering soft mud. Having gone into the rock, they will become one with the mountain. After this event, people will have a life span of eightyfour thousand years; and the will grow to a height of eighty feet. The height of Maitreya Buddha will be one hundred and sixty chi; the Buddha's face will be twenty-four chi tall; its halo will extend for ten li. At that time, when sentient beings hear that the Buddha has appeared in this world, in innumerable numbers they will become followers of the Buddha and renounce the householder's life.

The Dabei jing (T.380:953c29-954a3) says:

Using the supernatural power derived from his original vow, Kāśyapa held himself up in empty space and manifested a variety of miracles. Then, with the fire issuing from his body he cremated his own body. When the cremation was over no ashes remained.

The Sapoduo lun (T.1440:548c8-13) says:

200

Fascicle 12

Śāriputra and Maudgalyāyana could not bear to see the Buddha enter nirvana, so they entered nirvana before the Buddha. Because they entered nirvana first, seventy thousand arhats also entered nirvana at the same time. At that time everyone in the Buddhist community was greatly disturbed. Then, using supernatural powers, the Tathāgata caused his two great disciples to appear, standing on his right and left side. This miracle delighted sentient beings and their distress abated. The Buddha preached the Dharma for them, bringing benefit to everyone.

14. Compilations

(This section is divided into two parts.)

1. Introduction

As the absolute truth solidifies in the darkness of profound mystery, the essence of Dharma remains empty and quiet. Yet in order to instruct and guide the uninitiated, it is necessary to use language. Therefore, the silent teaching of nonduality adopts the path of explaining emptiness. The sound of this teaching echoes in the realms of numerous beings. When the Buddha appeared in the world he first began teaching at Deer Park and stopped after crossing the Golden River. The Small Vehicle scriptures entice beginners and the Mahayana (Great Vehicle) scriptures appeal to great minds. These teachings are divided into twelve divisions and eighty thousand sections. The mysterious traces of the Buddha were first compiled by arhats as scriptures beginning with the four Āgamas. When the scriptures were compiled, five versions of precepts were presented. The great treasure [of the Buddha's teaching] lies here. If sentient beings sincerely hope for salvation from suffering, they must not neglect the teaching uttered by the Buddha's golden mouth. 2. Compilation

(Note: This section is divided into four parts.) The four occasions of the compilation are explained clearly and in detail here. The first occasion is described in two treatises, the Dazhidu lun (T. 1509) and the Jingang xian lun (T. 1512). In the realm beyond the Iron Mountains the Tathāgata, along with Mañjuśrī and the buddhas of the ten directions, compiled the collection of Mahayana scriptures. The second is described in the Pusa chutai jing (T. 384) and the Sifen lü (T. 1428). Seven days after the Tathāgata had entered 201

373a

373b

A Forest of Pearls from the Dharma Garden, Volume II

nirvana, Mahākāśyapa and five hundred arhats gathered in an assembly of eighty billion and eight thousand from all of the worlds in the ten directions, and together compiled a Tripiṭaka. The third is based on the Dazhidu lun. On the fifteenth day of the summer retreat after the Tathāgata had entered nirvana Mahākāśyapa and one thousand arhats compiled a Tripiṭaka in Rājagṛha. The fourth is based on the Sifen lü. Within a hundred years after the Tathāgata had entered nirvana, Vṛjiputra indulged in ten practices. Mahā kāśyapa and seven hundred arhats compiled a Tripiṭaka in Vaiśālī. I will present the accounts of these compilations by listing relevant scriptural passages, in the hope that future intelligent scholars will be spared unnecessary deliberations. (1) Compilation of the Mahayana Scriptures

The Dazhidu lun and the Jingangxian lun (T.1512:801a10-16) say: The account of Mañjuśrī's compilation of scriptures contains the following explanation. When the Tathāgata had left this world but had not yet arrived at another world, the buddhas of the ten directions gathered together like a cloud and preached the teaching; this teaching is called the "Scripture of [the Buddhas'] Speech."

Mañjuśrī later compiled this scripture. He invited an innumerable number of bodhisattvas and great arhats from everywhere. Each of them said that such-and-such scripture was what they had heard from the Buddha. Subhūti said, "The Diamond Wisdom Sutra is what I heard from the Buddha." Respective sections of each scripture all had a disciple who had heard it. In cases where more than one disciple had heard it at the same time, all the disciples said that each of them had heard it directly from the Buddha. Therefore, not only Ānanda transmitted the Buddha's teaching but only Ānanda heard all the scriptures; other disciples heard only limited portions. The Niepan jing says:

The teachings that the Great Sage taught are divided into three vehicles. There were also three people who transmitted them. The first is called Ānanda, which means "joyful." He upheld the storehouse of the Small Vehicle teaching. The second is called Anantubatuo (Ānandabhadra), which means "joyful and wise." He upheld the storehouse of the Middle 202

Fascicle 12

Vehicle (Middle Way) teaching. The third is called Anantuosuoqueluo (Ānandasāgara), which means "ocean of joy." He upheld the storehouse of the Great Vehicle (Mahayana) teaching. The names of these three differ but in reality they refer to one and the same person. The Weimo jing (Vimalakīrtinirdeśa-sūtra, T.475:548a22-25) says: Śāriputra asked the heavenly maiden, "What do you seek in the three vehicles? " The deity said, "If the Small Vehicle is used to teach, I am a śrāvaka. If the Middle Vehicle is used to teach, I am a pratyekabuddha. If the Great Vehicle is used to teach, I am a bodhisattva."

From the above we know that Ānanda was someone who upheld both the Great and Small Vehicles. Among the three named above, the first two transmitted what they had heard directly from the Buddha or heard from others. For this reason, at the time of compilation Ānanda sat in the seat. According to the Dazhidu lun (T.1509:69b12-15), [Ānanda] uttered the following verse:

As for the first sermon of the Buddha

I have not seen or heard it.

This has been reported through various intermediaries: The Buddha traveled to Vārāṇasī;

To the five monks he preached

The Dharma wheel of the Four Noble Truths.

(Note: This indicates that it is inappropriate to speak of "having heard directly" in all cases. Only the third Ānanda can be said to have heard all.) (2) The Compilation of the Five Hundred

The Pusa chutai jing (T.384:1058a19-27) says:

Seven days and seven nights after the Buddha had entered extinction, Mahā kāśyapa told five hundred arhats, "Sound the bell and gather the assembly. All five hundred of you should go to the buddha worlds in the ten directions and bring to this place between the twin trees in the Jambudvīpa world all those who are arhats or who have obtained the six supernatural powers. Śākyamuni Buddha has now ended his life span and they 203

A Forest of Pearls from the Dharma Garden, Volume II 373c

raised a stupa of seven jewels. We shall now gather and reproduce his body of truth. You should now quickly collect the subtle and marvelous words he had uttered in his teaching."

Having heard Mahākāśyapa's instruction, the five hundred arhats quickly went to the buddha lands in the ten directions, as numerous as grains of sand in the Ganges River, and gathered eight hundred million and eight thousand arhats, who came to this world and listened to the words of the Buddha's teaching.

The Sengzhi lü (T.1425:490b28-491a16) says:

Then Mahākāśyapa told the monks, "Compile the storehouse of teachings and do not let the Dharma disappear." People wanted to go to different places to compile the collection. Kāśyapa said, "You should all stay at Rājagṛha. There is housing for five hundred." They said, "As you wish," and then made Aniruddha guard the Buddha's relics, saying, "Do not let the deities take them away. In the past when Kāśyapa Buddha entered extinction, the disciples lost their composure in distress, and without their knowledge some deities took away the relics. No one in this entire world could make offerings to them."

At that time Ānanda did not go. Kāśyapa took one thousand people and went to the Saptaparṇaguhā Mountain cave and presented offerings to the Buddha's relics. Maudgalyāyana sat next to Kāśyapa and in the fourth month they compiled the scriptures. They had cut off all contact with the outside world. There were two less than the full number of five hundred people. Aniruddha returned but there was still one person missing. Kāśyapa sent Maudgalyāyana along with the disciple Revatakhadiravaniya who was an elder and an arhat, instructing them, "Go to the realm of the Thirty-three Heavens and call for the arhat Tina." When the arhat Tina heard that the Buddha had entered nirvana he could no longer stand to see the places where the Buddha had walked and himself entered extinction. Later, Kāśyapa sent them to the Śairiṣaka Palace to call upon the arhat Gavāṃpati, and to the heavenly palace of the deity Vaiśravaṇa to call upon the arhat Xumituo. Both had entered nirvana.

The Pusa chutai jing (T.384:1058a27-b24) says:

204

Fascicle 12

Seeing that the congregation had gathered together, Kāśyapa said to Upāli, "You occupy the position of the monastic official; therefore reprimand Ānanda." Following these instructions, Upāli reprimanded Ānanda and punished him for not asking the Buddha to live out the long life span [of more than one world age, which is allotted to a being of extraordinary spiritual attainment]. Upset, Ānanda thought to himself, "It has not been long since the Buddha has entered extinction. Yet they now shame me in this way." Having contemplated on the Four Noble Truths himself, he attained arhatship before the congregation; all impurities disappeared and in great clarity he was awakened. The holy congregation praised him and deities sang songs of praise. At that time the earth shook six times. Then Mahākāśyapa immediately made Ānanda go up the high seat decorated with seven jewels. Kāśyapa said, "Recite the teachings of the Buddha word for word; do not omit anything. In one place, collect the teachings for the bodhisattvas; in another place, collect the teachings for hearers; the monastic rules should be collected in yet another place." Then Ānanda recited the sutras for the first time. The collection on the teaching given in the mother's womb was the first; the collection preached in the intermediate state was the second; the Mahayana collection was third; the Vinayas were fourth, the collection for the ten stages of the bodhisattvas was fifth; the miscellaneous collection was sixth, the vajra collection was seventh, the Buddha collection was eighth. In this way the scriptures and instructions of Śākyamuni Buddha were made complete. Then Ānanda uttered these words: "I have heard the following. At one time at the place where the Buddha was staying Kāśyapa and all of the members of the holy congregation uncontrollably shed tears and cried out, "How suddenly old age and death, like phantoms, have come upon us. Yesterday we saw the Buddha; today we recite 'Thus have I heard.'" The Sifen lü (T.1428:966a19-968c17) says:

At that time in the city of Kuśinagara, in the kingdom of the Mallas, in a place surrounded by twin trees, the Buddha entered nirvana. Citizens of the Malla kingdom washed the Buddha's remains and prepared the body for cremation.

205

374a

A Forest of Pearls from the Dharma Garden, Volume II Having finished the cremation Kāśyapa gathered the monks and said, "We will now together discuss the Dharma and the Vinaya. Let us not allow the followers of heterodox teachings to criticize us by saying that the rules of Gautama are like smoke—while the World-honored One was in the world they all studied the precepts, but now that he has entered extinction no one studies the precepts. Elders, we should now select monks who are learned and wise and have the status of arhat." Then they selected four hundred and ninety-nine people, all arhats, learned and wise. Then the monks said, "We should select Ānanda to be included in the group." Mahākāśyapa said, "Do not include Ānanda in the group. Why? Ānanda suffers from attachment, anger, fear, and ignorance. That is why he should not be included in the group." The monks said, "Ānanda was the person who attended and took care of the Buddha. He accompanied the Buddha all the time and received the teaching directly from the Buddha. He must have questioned the Buddha about many unclear matters. That is why he should be included in the group." Thereupon Ānanda was included in the group.

The monks had the following thought: "Where should the Dharma and the Vinaya be discussed? We must be provided with ample drink, food, and bedding." Then they all said, "Only in the monastery at Rājagṛha are there adequate supplies of drink, food, and bedding. We should now all go there in order to discuss the Dharma and the Vinaya." Then Mahā kāśyapa proposed to call a meeting in Rājagṛha. While he was traveling, and in a quiet place Ānanda thought, "I am like a newborn calf, still suckling milk, who is traveling with five hundred large cows. I am a student who has to keep up my cultivation, yet I am now traveling with arhats." At that time the elders all reached Vaiśālī. Ānanda was [also] at Vaiśālī. Many monks and laypeople came to ask questions of Ānanda and a large gathering formed.

At that time there was a monk called Vṛjiputra, endowed with great supernatural powers, including the knowledge of others' minds obtained through the divine eye. He now saw Ānanda and wondered whether Ānanda was someone who had desire or who was free from desire. When he examined the case, he learned that Ānanda had desire and was not free 206

Fascicle 12

from desire. Wishing to cause him to give rise to feelings of disgust, Vṛjiputra uttered the following verse:

Sit quietly under a tree with leaves or fruit.

Let the mind contemplate nirvana.

We should not be careless while sitting in meditation. What can we accomplish by speaking a great deal?

When Ānanda heard this verse he immediately went to a quiet spot and practiced cultivation carefully. He sat silently, freed from desire. Under the open sky at night he practiced walking meditation many times. Just before daybreak he felt exhausted and wanted to lie down, but before his head touched the pillow, in the middle of that movement, liberation without outflows occurred in his mind. This was something Ānanda had never before experienced. At that time Ānanda achieved arhatship and uttered a verse:

I have heard numerous sermons,

And attended the World-honored One constantly.

Having put an end to life and death,

Gautama now wishes to lie down.

Having gathered the monks, Mahākāśyapa then proposed to begin the discussion of the Dharma and the Vinaya. Thereupon Ānanda rose from his seat, and exposing his right shoulder and kneeling with his right knee on the ground, with palms joined he said to Mahākāśyapa, "Of the words of the Buddha that I heard directly from him and have memorized, everything from the opening section [on precepts] through all the chapters [on monastic practice], appendix, and numbered lists are gathered together in the Vinaya collection." He then collected (recited) all the long sutras in the collection called Chang ahan, all the middle-length sayings into the Zhong ahan; the lists of one to ten and of ten to eleven formed the Zengyi ahan, and all miscellaneous matters were collected into the Za ahan. As for the scriptures describing the Buddha's birth and previous lives and other verses, they were collected into a miscellaneous collection. Passages that present difficulties and those that are arranged according to 207

374b

374c

A Forest of Pearls from the Dharma Garden, Volume II topics form the Abhidharma. Thus, the Tripiṭaka was compiled in Rājagṛha. Five hundred arhats compiled the Dharma and the Vinaya. For this reason it is said that this compilation of the Dharma and the Vinaya involved five hundred people.

(3) Compilation of the One Thousand

The Zhidu lun (T.1509:67b22-69c3) says:

When the Buddha had entered nirvana, Mahākāśyapa thought, "How can I make the Buddha's teaching remain forever? This teaching has been attained through three infinitely long periods required for the path leading to buddhahood. I should have the Tripiṭaka compiled so that the teaching will remain permanently and people in the future can receive and practice it." Having thought this, he remained at the summit of Mount Sumeru and hit the bronze bell, uttering the following verse: Many disciples of the Buddha,

If you think of the Buddha,

You should return the Buddha's love.

Do not enter nirvana.

The sound of the bell made Mahākāśyapa's voice reach the chiliocosm, the three-times-one-thousand worlds that constitute the universe. Everyone heard Kāśyapa's voice. All the disciples endowed with supernatural powers gathered, and among the one thousand chosen by Mahākāśyapa everyone except for Ānanda was an arhat. They had read and were familiar with both the internal and external scriptures as well as the extensive scriptures of the eighteen kinds of heterodox teachings. Each was able to debate and defeat scholars of other teachings. Mahākāśyapa said, "When in the past I used to go on almsrounds, followers of the heterodox teachings constantly forced me to debate difficult questions, causing me to neglect the practice of the teaching. Now a provision will be made for you in the city of Rājagṛha to feed one thousand people. This is why we should not select more than one thousand monks." He said to King Ajātaśatru, "Send food to us every day. Since we are engaged in the compilation [of the teachings] we cannot 208

Fascicle 12

go out for almsrounds elsewhere." This happened in mid-summer, at the time for the three-month retreat.

The monks gathered when it was time for the precepts to be recited. Mahākāśyapa entered into meditation and saw with his divine eye who among those in the assembly had not yet gotten rid of polluting desires. There was only one person, namely Ānanda, who was not entirely free of polluting desires. The other nine hundred and ninety-nine monks were all completely free of polluting desires and were pure and unstained. Mahā kāśyapa rose from meditation and leading Ānanda out of the congregation by hand, said, "We are now about to compile scriptures in an assembly of pure [monks]. You have not entirely gotten rid of pollution; therefore you should not be here."

Ānanda was greatly dejected and wept. He thought to himself, "I served the World-honored One for twenty-five years, taking care of his immediate needs. Yet I never heard such a painful thing. The Buddha is a truly great person of virtue, compassionate and tolerant." Having thought this, he said to Mahākāśyapa, "I have the ability to attain the Way, but according to the Buddha's teaching an arhat cannot serve as the Buddha's personal attendant. For this reason I kept some remaining bondages and did not remove them completely."

Mahākāśyapa said, "You have also committed a crime. The Buddha originally did not intend to let women renounce the householder's life. You asked him very politely to allow this and he agreed. Because of this the right Dharma of the Buddha will decline after five hundred years. You should make repentance for this minor transgression." Ānanda said, "I felt compassion for Mahāprajāpatī. Furthermore, the buddhas of the three ages have all had congregations that consisted of four groups, which included the nuns' order. Why should our Śākyamuni Buddha be different?"

Mahākāśyapa also said, "When the Buddha was about to enter nirvana he was approaching the city of Kuśinagara, and he had back pain. The Buddha lay down on top of the four layers of ceremonial robes and said to you, 'I need water,' but you did not provide water. This constitutes a minor sin."

209

A Forest of Pearls from the Dharma Garden, Volume II 375a

Ānanda answered, "At that time five hundred carriages had crossed the stream and the water had been churned up [and was muddy]. That is why I did not take it."

Mahākāśyapa then said, "You should have used the muddy water. The Buddha has a strong supernatural power that can make muddy water into clear water. Why did you not give him any water? You have committed this sin. You must make a repentance for this minor transgression." Mahākāśyapa said again, "The Buddha asked you, 'If a person has well cultivated the four foundations for supernatural powers he can stay in this world for one world age or decrease his life span by one world age. The Tathāgata has well cultivated the four foundations. Do you wish for me to stay in this world for one world age or to decrease my life span by one world age?' You remained silent and did not reply. The Buddha asked you the same question three times, yet you deliberately remained silent and did not reply. If you had replied, the Buddha would have stayed in this world for one world age or decreased his life span by one world age. Because you [did not respond] the Buddha, the World-honored One, entered nirvana early. You must make a repentance for this minor transgression." Ānanda said, "It was because Māra had obscured my mind that I did not say a word. It is not that my mind harbored evil and I did not answer the Buddha deliberately."

Mahākāśyapa said again, "You stepped on the Buddha's ceremonial robe. You have committed this sin. You must make a repentance for this minor transgression."

Ānanda said, "At that time a wind arose suddenly and no one was there to help me. When I grabbed the robe, the wind blew it and it dropped under my foot. It was not out of lack of respect that I inadvertently stepped on the Buddha's robe."

Mahākāśyapa said, "After the Buddha had entered nirvana you showed his penis to women. How shameful! You must perform a repentance for this minor transgression."

Ānanda said, "At that time I thought that if women saw the Buddha's penis, they would spontaneously feel repugnance for their female bodies and wish to obtain a male body, in order to engage in Buddhist cultivation that results in many virtues. For this reason I showed [the Buddha's male 210

Fascicle 12

organ] to the women. It was not because I was shameless and consequently broke a precept."

Mahākāśyapa said, " You have committed these six minor transgressions. You must repent for each of them fully before the monastic community." At that time Ānanda kneeled on the ground, with his palms joined; his right shoulder was exposed and he removed his shoes. He then performed six kinds of repentance for minor transgressions. Mahākāśyapa then led Ānanda away from the congregation by hand, saying, "You may return after you have put an end to the flow of polluting desires. Do not come back if the bondage of desire has not been completely removed." Kāśyapa then closed the door.

The arhats discussed among themselves, saying, "Who should compile the Vinaya?" Elder Aniruddha said, "Śāriputra is the second buddha. He has a good disciple called Gavāṃpati. He is gentle and elegant and always stays in a quiet place, letting his mind dwell in quiet meditation. He is familiar with the Vinaya. At the moment he is living in the forest of the Śairiṣaka Palace in heaven. Send a messenger to invite him to come." Mahākāśyapa said to a lower-ranking monk, "You should be the messenger." The monk was delighted and, accepting the order of the monastic community, he said to Mahākāśyapa, "When I reach that place, what shall I say?" Mahākāśyapa said, "When you get to that place, tell Gavāṃpati, 'Mahākāśyapa and other arhats who have put an end to the flow of desires have gathered in the Jambudvīpa world and are holding an important meeting of the monastic community. You should come quickly.'" The lower-ranking monk kneeled before Mahākāśyapa and touched the great monk's foot with his forehead. He circumambulated him three times with his right shoulder closest to the great monk, then flew up in the sky like a garuḍa and went to Gavāṃpati's place.

The monk greeted Gavāṃpati by bowing his forehead to his feet, and then spoke to Gavāṃpati as he had been instructed by Kāśyapa. At that time Gavāṃpati felt suspicion arise in his mind. He said to the monk, "Did the monastic community call for me without any disagreement? Was there a schism in the community? Has the Buddha, who is like the sun, entered extinction?" The monk said, "The Buddha has entered extinction." 211

375b

A Forest of Pearls from the Dharma Garden, Volume II Gavāṃpati said, "The Buddha entered extinction too soon. The Eye of the World (i.e., the Buddha) has entered extinction. My master will succeed the Buddha in turning the wheel of the Dharma. Where is he now?" The monk answered, "He entered nirvana earlier." Gavāṃpati said, "Great masters and generals of the Dharma have taken their leave one by one. What can we do? Where is Mahāmaudgalyāyana?" The monk said, "He too has entered extinction."

Gavāṃpati said, "The teaching of the Buddha is about to be scattered. We should take pity on sentient beings. The Great Being has also passed away." In this way Gavāṃpati asked about many arhats. He said, "The great teachers who taught me to abandon attachment to desire have all entered extinction. I cannot return to the Jambudvīpa world. I will stay here and enter nirvana." Having said these words he performed eighteen miraculous transformations, and emitting fire from his heart he cremated his own body. Water poured out of his body and flowed in four streams down to where Mahākāśyapa was. A voice was heard from the water, uttering the following verse:

Gavāṃpati greets you by bowing my forehead to your feet. You are the most virtuous monk in the wonderful congregation. Having heard that the Buddha had entered extinction, I followed him; Just as where a great elephant goes the young elephants follow. Then the lower-ranking monk took [Gavāṃpati's] robe and almsbowl and returned to the monastic community.

At that time Ānanda reflected on the dharmas, seeking to completely eradicate all remaining flow of desire. At night he sat in meditation and performed ritual walking, reverently seeking the Way. Ānanda was advanced in wisdom but his powers of meditation were limited. This is why he had not attained the Way. Only if meditation and wisdom are balanced can one reach the goal quickly. Just before dawn Ānanda felt exhausted and he withdrew to lie down in order to get some rest. Before his head reached the pillow he suddenly attained enlightenment. Just as [a flash of] lightning appears in the darkness, he suddenly saw the Way. Entering into the vajra meditation, Ānanda destroyed all the mountains 212

Fascicle 12

of desire. Having attained the six supernatural powers that night Ānanda went to the door of the monastic hall and knocked, calling out for someone. Mahākāśyapa asked, "Who is knocking at the door." Ānanda answered, "It is I, Ānanda." Mahākāśyapa said, "Why did you come?" Ānanda said, "Tonight I put an end to all flows of desire." Mahākāśyapa said, "I will not open the door for you. You must come in through the keyhole." Ānanda answered, "That will be all right." Then he used supernatural power to enter through the keyhole of the gate. Worshiping [by bowing his head to] the monk's feet, he repented. Mahākāśyapa no longer accused him. He patted Ānanda's head and said, "I deliberately did what I did in order to cause you achieve the goal of the Way by yourself. Do not resent what I did. I did it in order to cause you to achieve the goal yourself. If we paint a picture with our hand in empty space, nothing is colored (i.e., contaminated). The mind of an arhat is like this. He is free of attachment to any dharma. You may now return back to your original seat." Then the congregation resumed the discussion, "Gavāṃpati has already entered extinction. Who else is capable of reciting the scriptures for the compilation?" Elder Aniruddha said, "Elder Ānanda is a disciple of the Buddha who attended him closely and listened to the discourses as they were preached. He has learned the scriptures carefully and constantly praises them. Ānanda can recite the scriptures for the compilation." Elder Mahākāśyapa patted Ānanda's head and said, "The Buddha entrusted you with his teaching, ordering you to learn the scriptures of his teaching firmly. You should now return the Buddha's affection. Where did the Buddha teach the first sermon? Among the disciples of the Buddha those who are capable of guarding the teaching have all entered extinction. You are the only one left. Following the Buddha's mind, which took compassion on sentient beings, you will now compile the collection of his teachings." Ānanda greeted the congregation and sat on the lion seat. Mahākāśyapa said in verse:

The Buddha, the Sage, is the king of lions.

Ānanda, a son of the Buddha,

Sits on the lion seat

And observes the absence of the Buddha in the congregation; 213

375c

A Forest of Pearls from the Dharma Garden, Volume II 376a

Like a night when there is no moon, The empty sky is not clearly illuminated. Many great people of wisdom said, "You, the son of the Buddha, should perform. Where did the Buddha gave his first sermon? Now you should offer this gift."

At that time Elder Ānanda concentrated his mind and with palms joined he turned toward the place where the Buddha had entered nirvana and said: When the Buddha gave his first sermon, I did not observe the circumstances of that occasion. I have heard the following from others: The Buddha was at Vārāṇasī.

For the benefit of five monks the Buddha Opened for the first time the gate of the sweet dew of his teaching. He preached the teaching of the Four Noble Truths, The truths of suffering, the cause of suffering, the cessation of suffering, and the path that leads to this goal. Ājñātakauṇḍinya was the first to be enlightened. Then eighty thousand gods heard the teaching and were enlightened. When the one thousand arhats heard these words, they rose up into empty space to a height seven times as high as tāla trees. They all said, "Fie on such great power of impermanence! We see the Buddha teaching with our own eyes. We now speak of what we hear." They then said in verse: We now see that the Buddha's body, Like a mountain of refined gold,

The many powers of this marvelous sight have disappeared. Only the name remains.

For this reason we must use skill in means And bring salvation to the three realms. We will diligently gather the good teachings. Nirvana is the greatest happiness. Then Elder Aniruddha uttered the following verse: 214

Fascicle 12

Fie on the world that is impermanent! Like the moon or a banana plant reflected in water, The merit that fills the three realms Is destroyed by the wind of impermanence. Then Mahākāśyapa also said in verse: The power of impermanence is very great. The ignorant or wise, poor or wealthy and noble, Those who have attained the Way and those who have not— No one can escape this power.

Not with clever words nor marvelous treasure; Not through deceit or physical violence. The fire that burns myriad things— Impermanence, which is death, is like this fire. (4) The Compilation of the Seven Hundred The Sifen lü (T.1428:968c19-24, 971b27-c2) says: One hundred years after the World-honored One entered nirvana in Vaiśāli, the monk Vṛji committed the following ten deeds, saying that these acts are pure and that the Buddha had given permission for them: (1) Taking food when the shadow on the sundial is two fingers past noon.

(2) After eating [the midday meal], traveling to another village to eat another meal the same day.

(3) Holding several fortnightly assemblies within the same boundaries. (4) Confirming an ecclesiastical act in an incomplete assembly and obtaining approval from absent monks afterward. (5) Citing one's habitual practice as an authority for violations of monastic procedures.

(6) Mixing sesame oil, sugar, and ghee. (7) Spending the night in the room where salt is stored. (8) Drinking unfermented wine. (9) Possessing an uncut mat.

(10) Accepting gold and silver. 215

A Forest of Pearls from the Dharma Garden, Volume II 376b

On the day of the fortnightly assembly he received gifts of gold and silver from his patrons and divided them among his followers. Such practices were examined in detail one by one, and all ten practices were found to be contrary to the teaching; they were not in accordance with the Vinaya and not what the Buddha had taught. These matters were all decided by votes at Vaiśāli where seven hundred arhats had gathered to discuss the Dharma and the Vinaya. For this reason we speak of the Council of the Seven Hundred.

The Daoxuan lüshi ganyingji says:

The Vinaya master asked the deity, "After the World-honored One entered nirvana the teachings were collected. What were the rituals for this activity like?"

The deity answered, "The Great Sage appears and disappears according to karmic conditions. In compiling the Buddha's heritage in the Tripiṭaka, there are differences in the number of monks that are said to have gathered, and accordingly there were some differences in the Vinaya and Abhidharma sections. In the compilations done with five hundred and seven hundred monks described in the Vinaya, the honorable Mahākāśyapa always served as the head of the congregation.

"According to the Dazhidu lun (ref. T.1509:67c12-1): They selected one thousand people, all with the rank of those who have exhausted all learning, and compiled the scriptures. They invited members of other congregations and went over what they had compiled. "As for the differences, they can be attributed to the two groups. The group that follows the version given by Venerable Kāśyapa was called Sthavira; the others, which follow the version taken from the other congregations. are mostly called Mahāsaṃghika. The 'two groups' mentioned in the Wenshu[shili] wen jing (T.468:501b1-3) refers to these groups. "All of the Tripiṭakas, including Small and Great Vehicle scriptures, were recited by Ānanda. They were compiled in Rājagṛha. The Mahayana scriptures, compiled in summary form by congregations that gathered around Mañjuśrī, were produced outside great Mount Cakravāḍaparvata in a realm between the two worlds."

216

Fascicle 12

[The deity continued:] "Now I will discuss the rituals. One month after the Buddha had entered extinction offerings were made to the remains, which were then cremated. (Note: According to the Vinaya, the waiting period was seven days. The cremation was delayed until Kāśyapa arrived.) Within the same day the remains were burned the stupa was also completed. Everyone in the large congregation went to Jetavana Temple in Śrāvastī. Venerable Mahākāśyapa sent one Maudgalyāyana to the ordination hall of the monastery (Note: There were six people who had the same name of Maudgalyāyana. All were endowed with great supernatural powers.) He rang the bell to gather the congregation. At that time ten billion monks, nuns, and laypeople in the four realms under heaven gathered and immediately uttered the four karman formulae. Punishments were imposed on Pindola and Ānanda.

"Then Ānanda ascended the high seat and put on the Buddha's great robe. He first recited the Sutra of Final Instruction (Yijiao jing, T. 389). It was as if the Buddha was still in the world and giving instructions. At that time great bodhisattvas, arhats, all the monks, the eight divisions of gods and dragons who heard this wept and shed tears uncontrollably. "Then Mahākāśyapa rose from his seat, donned his great robe, and taking his mat he came before of the high seat. He placed his mat there, and greeted Ānanda ceremonially. He circumambulated the seat counterclockwise three times and then stood in place. At that time the heavenly king great Brahmā held a canopy decorated with seven jewels above Ānanda. Then the god Indra came forward and placed a table decorated with seven jewels in front of him. The demon king Rāhu brought an incense burner decorated with seven jewels and placed it before Ānanda, who received it and then placed it on the jeweled table. The ruler of the deities in the highest heaven in the realm of desire brought an armrest decorated with jewels and placed it behind the table. Then the māra king Pāpīyas brought a duster decorated with jewels and presented it to Ānanda. Then all the deities along with Indra stood on both sides of Ānanda. The kings of the four heavenly realms stood in attendance at each corner of the high seat.

"Thirty-two messengers were behind [Mahā]kāśyapa, each reverently kneeling and listening respectfully. When Mahākāśyapa finished greeting 217

A Forest of Pearls from the Dharma Garden, Volume II 376c

Ānanda, he circumambulated Ānanda three times again, and then before him he asked how the teacher was, in exactly the same way that he used to ask the Buddha. Then [Mahā]kāśyapa asked how the Buddha had taught [what he taught on separate occasions]—Each teaching, as recorded in the scripture, beginning with the phrase "thus" and ending with "they were delighted and honored [the Buddha]."

[Mahā]kāśyapa asked again. "I [know that] in the sutras of the past buddhas the teachings are given in separate groups. You were constantly at the Buddha's side. You must have received his teachings [on how to group the various teachings]."

Ānanda answered, "The World-honored One gave me the following instruction: 'The sentient beings of later ages suffer heavily from the contamination of desire, and therefore they are unable to understand my teaching. You should not mix different groups and categories of teaching as you offer it, but instead distinguish different kinds of teaching as you teach. Place different teachings in different groups as you see fit; some in ten chapters and others in five, so that those who are slow may understand my teaching.'" [Mahā]kāśyapa asked again, "When he was in this world, the Tathāgata ordered Upāli and Mahākāśyapa to go into the Eastern Treasure Hall and examine the Vinaya of the ancient buddhas. When there are discrepancies as I compile the scriptures, should I follow the teaching of the ancient buddhas or should I follow what the present Buddha has taught?" Ānanda answered, "The World-honored One told me this, instructing me to relate to Mahākāśyapa: 'When compiling the Vinaya he should do so in five versions. The Vinaya preached by the ancient buddhas was uniform and could not be divided into different versions. Since sentient beings today are endowed with little merit, we teach them in many versions. After I enter extinction, ignorant and stupid people will divide my teaching into five versions, eighteen versions, or five hundred versions. Although the content will be diluted in this way it will still be my correct teaching.'" [Ānanda explained further,] "At one time [just before entering nirvana] the Buddha told the rulers of the four heavenly realms, 'You should donate agate stones to me.' He also told Indra, 'You should donate gold and silver to me.' He also told the māra king and the Brahmā king, 'You should 218

Fascicle 12

offer me heavenly artisans.' He again told the dragon king Vāsuki and the demon king Rāhu, 'You should offer me the bright moon, treasure jewels, and maṇi jewels, which shall be used as lamps.' The kings of the gods obeyed these orders and the dragons made offerings. The World-honored One accepted them and with his supernatural power in one thought-moment he produced many stupas. The ground shook in six different ways and the stupas all emitted bright light. A terrace of gold and silver appeared extending from Mount Gandhamādana straight to the ordination platform. There was a peak on this terrace, on which ten billion buddhas preached a variety of wondrous teachings, praising those who uphold the precepts and reviling those who break them.The Buddha said to Ānanda, "The treasure stupa of previous ages is now located at Mount Gandhamādana. When the World-honored One enters nirvana he instructs Indra and the kings of the four heavenly realms: "After the World-honored One has entered nirvana you should take his remains to the ordination platform. Place the remains outside of Nanhua Forest for ninety days. "After [Mahā]kāśyapa has finished compiling the scriptures, first produce a draft in which the teachings of the Tripiṭaka are recorded. Then have King Ajātaśatru make five copies. With my gold and silver seals, stamp the original draft and Ajātaśatru's copies. You must stamp Kāśyapa's draft with the seven-jeweled seal. Then stamp King Māra's copy with the seven-jeweled seal. For the three copies produced by the Brahmā king you may use the silver seal. For the seven copies produced by Indra you may use the golden seal. The eighty thousand copies produced by the dragon king Sāgara should be stamped in all three colors. Everything has to be stamped and authenticated. Let all the copies that circulate in Jambudvīpa and the [other] three realms under heaven be stamped with seals. "Once the scriptures have been stamped, the copies are to be placed in a golden jar located to the south of the ordination platform. The text of the Tripiṭaka teachings compiled by Kāśyapa is perfect and complete. Let Ānanda respond to questions as they arise so that no part of the scriptures is forgotten. With these two matters in mind, guard the scriptures safely in the area south of the ordination platform. "After [Mahā]kāśyapa has entered the [long-lasting] meditation, the kings of the four heavenly realms and Indra will take the stupa and the 377a

219

A Forest of Pearls from the Dharma Garden, Volume II

golden jar and go to the summit of Mount Gandhamādana. For one hundred years Indra and the four heavenly kings will make daily offerings of various heavenly pleasures to the teaching [namely, the scriptures]. The adepts of five supernatural powers who live on that mountain, numbering eighty thousand, will one by one appear in this Jambudvīpa world and they will cause the minor rulers who lack faith in the correct teaching to develop faith. For the purpose of developing their faith, these objects should be guarded safely on Mount Gandhamādana. This is also for the sake of King Aśoka, who at first will lack faith in my teaching but will eventually reject wrong views, develop right views, and build eighty thousand stupas." Then, the Buddha said to Maudgalyāyana, "Go to the summit of Mount Sumeru, sound the bell, and call to assemble from the ten directions the various buddhas who are my alternate bodies, the hearers, and the bodhisattvas of the entire universe." The Buddha emitted light; the ground shook, and the buddhas gathered together like a cloud. The World-honored One rose from his seat; he and the buddhas who are his alternate bodies, with palms joined, paid respect to the stupa pavilion door. The door opened spontaneously; inside the [main] golden stupa there were eighty thousand pavilions of pearls and white silver, filled with the Buddha's sutras and great Vinayas. On each of pavilion's terrace a great maṇi jewel served as a lamp. [Inside the stupa pavilion] there were six monks who had entered the meditative state in which all mental functions have ceased (miejinding; nirodhasamāpatti). Inside the white silver pavilions were many lion seats in the shape of a lotus flower, decorated with seven jewels. There were eight million seats in all. On each of the seats shaped like a lotus flower there were images of various buddhas and hearers, and of the divine guardians of the eight directions. There were also fifty monks who were in the meditative state in which all mental functions have ceased.

The Buddha said to Samantabhadra, "Take my golden conch shell to the place where these monks are and play the music that accompanies my appearance in this world. You should also tell them that I am entering nirvana." When Samanthabhadra finished playing as instructed, the monks came out of the meditative state in which all mental functions have ceased and asked Sa mantabhadra, "Which buddha has now appeared?" Samantabhadra 220

Fascicle 12

answered, "Śākyamuni Buddha is now about to enter nirvana." The monks, accompanied by Samantabhadra, came to the Buddha and paid their respects to him, enquired how he was, and then stood to one side. The six monks inside the stupa had told the Buddha, "When Kraku cchanda Buddha entered nirvana, he ordered us to stay inside this stupa and wait for [the future buddhas from] Śākya to Ruci. That buddha instructed us as follows: 'When the Buddha who appears in a later age enters nirvana and the Tripiṭaka is compiled, you must open my pavilion and take out my copies of the sutras and Vinaya. In the ten billion countries in this world there exist sixty-four styles of writing. Take one copy written in each of these styles and give it to that buddha, so that after he has passed into extinction and the Tripiṭaka has been compiled, those left behind can take the text of my scripture as a model to copy and ornament it. Different countries use different methods of writing. If these languages serve the purpose of transmitting written texts, they can all be used, except those [writing methods] that use skin, bones, and soil should not be used for transmitting [scriptures]. Other methods that use tree bark, paper, silk, gold, precious [gem]stones, iron, and so on may all be used.' That buddha ordered us to enter into a meditative state and protect the scriptures and images so that we can pass on the scripture to the World-honored One, and let it circulate widely among many countries after the World-honored One has entered nirvana and [Māha]kāśyapa has finished the task of compilation." Then the Buddha told the dragon king Sāgara, the rulers of the four heavenly realms and the others, "Make offerings to me of pearls, maṇi, gold, and silver. I wish to build stupa pavilions and fill them with the previous buddhas' scriptures and images." The gods and dragons made this offering. Having accepted it, the Tathāgata with his supernatural power in a short period of time completed pearl terraces and gold and silver stupa pavilions. There were eight million of each of these, all filled with scriptures and images. The Buddha also said to the other buddhas who were his alternate bodies, "Each of you should make an offering of one stupa and one pavilion of white silver, where all the teachings I leave for the entire universe will be guarded safely, secure from destruction." When the buddhas heard these instructions, they made their offerings accordingly. Ten billion buddhas each emitted light from their mouths and shared their delight. 221

377b

A Forest of Pearls from the Dharma Garden, Volume II The Buddha also told the bodhisattvas, "Preserve and protect my terraces and stupas, and transmit and translate the scriptures. Use the scriptures and images at these terraces and stupas as the basis for circulating [these teachings]."

[Ānanda comments:] "These terraces and stupas are all located at the summit of Mount Gandhamādana. When the World-honored One entered nirvana he instructed me and Rāhula to serve as abbot, and he instructed us that we are to guide sentient beings spiritually and help them escape various forms of suffering in the evil world yet to come in the future. The terraces and stupas will move to Indra's palace and be placed in the Garden of Delight (Nandanavana). They will then move to the realm of the māra king, who will worship the stupas for five hundred years. "After five hundred years [have passed] the teaching will circulate among many countries. When the time for the destruction of the teaching arrives the stupas will again rise up to Tuṣita Heaven. When Maitreya sees the stupas approaching him, he will know that the teaching is about to be destroyed. He will emit bright light that will illuminate all of the parts of hell. Later, encountering Ruci Buddha, all will achieve liberation. After that year, the stupas will descend again from Tuṣita Heaven and stay in the dragon king Sāgara's palace.

"The World-honored One handed over the stupas and white silver pavilions that he produced to Mañjuśrī, Samantabhadra, and Avalokiteśvara. The entire universe is surrounded by these pavilions and stupas—each country has one pavilion and one gold stupa. This is the case in China. At that time Mañjuśrī took the stupa and pavilion to the Vajra Cave on Mount Qingliang and placed them there, where they still exist now. The bodhisattvas mentioned above bring scriptures and images out from the terrace and show them to those of us who uphold them, so that they can circulate in the world without difficulty. When the present Buddha's teaching is destroyed, they will be taken by the great dragon Sāgara to his palace under the great ocean.

[Having heard this long explanation from Ānanda, Mahākāśyapa] asked again, "All of the sutra collections have already been compiled. In which country should we place them for safekeeping? To which king should we entrust them? The compilation should in some cases serve as a comprehensive 222

Fascicle 12

collection and in others as a summary collection. Please explain the matter in terms of this distinction."

[Ānanda] answered, "I have heard the World-honored One say, 'Entrust [the scriptures] to Mahākāśyapa and have him collect them widely.' He also entrusted to Mañjuśrī the task of going to the places on the great mountain Cakravāḍaparvata where many bodhisattvas dwell. There are nine locations where eighty thousand bodhisattvas dwell. Mañjuśrī is to produce the summary collection [for them]. The Buddha entrusted King Ajāta śatru to produce five copies of the collection; the divine kings Indra and Brahmā are to assist Ajātaśatru in copying the teachings that are left behind. Place the text that Kāśyapa compiled safely in a demon's cave." [Mahākāśyapa] also asked, "While the World-honored One was still present in this world, I heard him say, 'When the compilation is finished, entrust my Tripiṭaka to the dragon king Sāgara.' What I hear from you now differs from what I heard in the past."

[Ānanda] answered, "I heard the World-honored One say, 'Compile the Tripiṭaka in the asura demon's cave. After twenty years, when Mañ juśrī's compilation has been completed, you should then entrust it to the dragon king Sāgara."

[Mahākāśyapa] also asked, "In Jetavana there are (images of?) ancient buddhas, the Tripiṭaka, and oracle books, as well as instruments used for worship. To whom should these be entrusted?"

[Ānanda] answered, "These matters are discussed in the Zhihuan tu jing (T. 1899). The people to whom each item is to be entrusted are specified there. I will not repeat the instructions here." [Mahākāśyapa] asked again, "I heard from the Buddha the following. After he has entered extinction all the Vinayas will circulate in Jambudvīpa and the other three realms under heaven. Sentient beings will seek them eagerly but they will see different versions. Over ten billion versions will circulate in the realms under heaven. For which gods and people is the version I am now compiling intended? Please answer this question of mine." [Ānanda] answered, "I received the Buddha's instruction [on this matter]: 'After I enter extinction tell Mahākāśyapa and Mañjuśrī to circulate my Vinaya among the thirty-two countries in Jambudvīpa.' Sentient beings here are all endowed with great capacity, so it is possible to circulate the 223

377c

A Forest of Pearls from the Dharma Garden, Volume II

378a

Buddha's teaching preserved by Mahākāśyapa among them. In the Pūrvavideha continent in the east are two hundred and fifty countries; in the Aparagodānīya continent in the west are one hundred and thirty countries. In all these countries the Buddha's teaching preserved by [Mahā]kāśyapa should circulate. In other realms under heaven the merits of sentient beings are limited and it is not possible for them to hear this teaching. Do not circulate the teaching in those places. Within forty years after the Tathāgata has entered extinction the two versions of teachings will circulate in the four realms under heaven."

[Mahākāśyapa] also asked, "What are these two versions of the teaching?" [Ānanda] answered, "They refer to the Four-part Vinaya (Sifen lü, T. 1428) and the Ten Recitation (Shisong, T. 1435) versions of the Vinayas. After forty years, in the one hundred and eleventh year, the Vinaya preserved by [Mahā]kāśyapa will have circulated in the countries mentioned above. As for the countries in China, they are called countries of "gentlemen." Those who live there are quick and deft and due to this superior capacity three versions of the Vinaya may circulate there. Within the territories of altogether four hundred and three countries the same writing system is used, and the above-mentioned three versions of teachings of Vinaya will circulate there."

[Mahākāśyapa] also asked, "What are the three versions of the teaching?" [Ānanda] answered, "They refer to the two versions of the teaching mentioned above and that of the Mahāsaṃghika school. In the country of Qiuliuli and the two other realms under heaven only one version of the teaching circulates, namely that of the Sarvāstivāda school." Under the eaves of the Jetavana Temple building are four silver terraces. Inside the two terraces are golden sutras, written on folded white jade. Inside the other two terraces is the Vinaya collection, written on folded gold sheets with white silver letters. The Vinaya collection is in the writing of the dragon king; the sutra collection is in the writing of the māra king. Both these collections consist of scriptures of the ancient buddhas who appeared in the past, prior to the world age of the lunar stations. In Jambudvīpa these two scriptures are foremost in importance. After the Buddha entered nirvana the dragon king Sāgara took them into his palace and worshiped them. 224

Fascicle 12

Furthermore, at the time of Kāśyapa Buddha there was one person in China who wrote a great Vinaya collection and a sutra collection. The sutra scriptures were written in gold on silver paper; the Vinaya was written in silver on gold paper. At the time they were written, a copy was made at Damingsi Temple in Jingzhou. The scriptures were located in a terrace southeast of the lotus flower; the Vinaya is in the terrace on the western side, on top of the leaf. They are decorated and worshiped in innumerable ways. If we seek writings that are comparable to these among the writings in the four realms under heaven in all the ten billion universes, there are those of Zhong [You], Zhang [Zhi], Wang [Xizhi], and Madame Wei, all masters of calligraphy, but even such people pale in comparison. While the Tathāgata was still in this world holy people from many countries came to see these sutras and Vinayas, and frequently they were shown them. After the Buddha had left [the world] Mañjuśrī took these scriptures and Vinayas and placed them safely in the Vajra Cave on Mount Qingliang. Furthermore, inside the terrace were Vinaya books preached by past buddhas, of which there are thirty-eight thousand kinds. Within the four realms under heaven in all the ten billion universes, the text identical to the one in this world is the foremost.

The third son of the king of the southern heaven, Zhang Yu, compiled the Zhihuan tu jing in one hundred fascicles. The sixteenth son of the king of the northern heaven produced the Record of Five Monasteries (Wu jingshe ji) in five hundred fascicles. Both of these works are in the respective heavens.

[Concluding] verses say:

To take delight from afar in the Great Awakened Ones; Their supernatural accomplishments are broad in scope. The four dhyānas transcend images;

The three supernatural knowledges are all empty.

One thousand buddhas left different traces,

But the mind that achieves knowledge is one and the same. Spirits, in manifest form, descended to the world;

Teaching extensively, they bring light into the darkness of ignorance. 225

378b

A Forest of Pearls from the Dharma Garden, Volume II During the world age of the wise four buddhas have appeared first; the other buddhas remained hidden.

Succeeding the previous seven buddhas,

They inherit the task reverently.

Eternal words rest in the chambers of Vulture Peak. Sincerity is made to rest in Brahmā's palace.

In the eight events of the life of the Buddha that culminated in his enlightenment,

Ten thousand virtues are amalgamated in a vacuum.

Gods and human beings receive merits;

Evil ceases and good prospers.

The Buddha's reputation spreads widely among sentient beings; They all are filled with gratitude.

Miracles

(Note: Twelve stories are cited in summary:) The Zhoushu [yiji] records the birth and extinction of the Buddha. The Shiji (Book of History) records the Buddha as a Great Sage. In the Former Han (206 B.C.E.-7 C.E.) there was the introduction of Buddhism under Emperor Xiaowu and ritual performances under Emperor Ai. In the Qin (221-207 B.C.E.) Buddhism had arrived by the time of Emperor Shihuang. In the Later Han (25-220 C.E.) the Jiaosi zhi records that the Buddha was a Great Sage; the Three Jewels were all present under Emperor Ming. In the Western Jin (265-316 C.E.) two images, of Vipaśyin Buddha and Kāśyapa Buddha, came floating in from the ocean. In the Qi dynasty (479-494 C.E.) the Buddha's tooth arrived under Emperor Wenxuan. In the Sui dynasty (581-618 C.E.) Zhiyi of Mount Tiantai miraculously saw the jeweled staircase that connects the three realms of existence. In the Tang dynasty (618-907 C.E.) Tanrong of Luzhou under the Tang miraculously saw the appearance of the seven buddhas. Miraculous responses of the Perfected Ones change with the circumstances of the world. Their compassionate teaching is unlimited; how could it be limited to specific forms of teaching? Even if people hear the same thing they understand it differently; even if the teaching that is preached is the same, people experience spiritual awakening in different ways. As these Perfected Beings climb the ranks and stages of the bodhisattva path, they move 226

Fascicle 12

upward. As they are assigned to the realms of the deluded, they come down. Sometimes they leave behind relics that preserve the form of their original bodies; sometimes the original bodies are broken and leave only fragmentary relics. These remains are sometimes gathered together in one stupa, and sometimes scattered among many different stupas. When the supernatural light is illuminated wrong teachings are destroyed. When traces of miracles are highlighted deep faith follows. Since the stream of the Dharma began to flow eastward, the light of the Way reflected westward. Truly outstanding sages appeared in great numbers and there have indeed been many miracles. King Aśoka raised stupas and this opened the way for the rise of the Zhou; Śākyamuni's father produced an image of the Buddha and this lies behind the good fortune of the Han. From these on through the ages, more and more effects accumulated. I think that it is not only in India that teachings by miracles occurred. Thus, a scripture says that as for the spread of the right Dharma, it will first go northward, then eastward and southward. When it has reached the middle it will be destroyed. Here I will list a small number of examples of Buddhist miracles that I have noted from the time of Emperor Ming of the Han to that of the present great kingdom. There are others that I have not included here; they are described in detail in other records. According to the Zhoushu yiji, on the eighth day of the fourth month, in the twenty-fourth year during the rule of King Zhao of Zhou, the jiaying year in the sixty-year cycle designation, the water levels in streams, rivers, springs, and ponds suddenly rose, well water spilled over, and the mountains and rivers quaked. A ray of five-colored light penetrated the Taiwei constellation, and on reaching the western end of the sky the color of the light turned blue and red. Court astronomer Su You said, "A Great Sage has been born in the west. After a thousand years a foreign teaching will arrive here." King Zhao immediately ordered this [prediction] to be carved in stone as a record, and then had the stone buried in front of the shrine for heaven in the southern suburb. This occurred at the time of the Buddha's birth. Marquis Lü, then was the prime minister, rode eight fast horses traveling in search of the Buddha. He was provided food by the court.

At dawn on the fifteenth day of the second month of the fifty-third year, during the rule of King Mu of Zhou, the renshen year in the sixty-year cycle 227

378c

A Forest of Pearls from the Dharma Garden, Volume II

designation, violent winds arose, damaging buildings and uprooting trees; the earth quaked and the sky darkened. To the west twelve rainbows appeared. The astronomer Hu Duo said, "The Sage in the West has died." This was the sign of the Buddha's entry into nirvana.

According to the Chunjiu (Spring and Autumn Annals), in the fourth month, during summer of the seventh year during the rule of Duke Zhuang of Lu (710 B.C.E.), stars did not appear; the night was as bright as the day. This was the auspicious sign of the Buddha's birth. Indeed, the Buddha is endowed with two bodies, true and responsive; two truths, provisional and real; three kinds of supernatural knowledge; eight kinds of meditations that lead to salvation; five kinds of vision; and six kinds of supernatural powers. His supernatural activities are beyond human understanding. [His] teaching is designated as that of the workings of a mind beyond discursive understanding. The path he teaches transports many sages to nirvana. His powers reach down to contact ordinary beings drowning in the ocean of suffering. He can be crudely described as being as tall as a mountain and moving slowly, like a great river. Therefore, there is this passage in the Liezi:

Chief Minister Pi of Wu asked Confucius, "Are you a sage?" Confucius answered, "I am widely learned and have a good memory, but I am not a sage." The minister asked again, "Were the ancient Three Emperors sages?" Confucius answered, "The Three Emperors were skilled in using wisdom and courage. I do not know whether or not they were sages." The minister asked again, "Were the Five Rulers sages?" Confucius answered, "The Five Rulers were skilled in using humanity and truthfulness. Again, I do not know whether or not they were sages." The minister asked again, "Were the Three Kings sages or not?" Confucius answered, "The Three Kings were skilled in dealing with contemporary circumstances. Again, I do not know whether or not they were sages." The chief minister was surprised and said, "Then who is a sage?" The master's expression changed and after a while he said, "People in the Western Region have a Great Sage. He moves slowly like a great river, and people cannot name him." If the Three Emperors and the Five Rulers were sages, how could it be that Confucius hid this fact and did not speak of it? He would then have committed 228

Fascicle 12

the sin of hiding sages. We can infer from this that [only] the Buddha was the Great Sage.

Furthermore, the Laozi xisheng jing says, "Our master transformed himself and traveled freely in India, and he became skillful in entering nirvana." We can judge from this the relative superiority and inferiority [of the two lands of India and China].

Former Han Dynasty

During the Yuanxiu period (122-117 B.C.E.) Emperor Wu (r. 141-87 B.C.E.) and Huo Jubing (?-117 B.C.E.) went on an expedition to conquer the Xiongnu people. He reached Yilan and, passing through Mount Juyan, he captured King Xiutu and others of the Kunya group. He also captured a golden image of a person over one zhang tall. When the general returned to the Ganquan Imperial Palace, the emperor considered this golden image to be a great sage and worshiped it. When an official relationship with Central Asia was established, the emperor sent Zhang Qian to Daxia. Upon his return he reported that there exists a kingdom called India, where the teaching of the Buddha was first heard. These stories describe how the image and teaching of the Buddha slowly began to be known in China.

During the Yuanshou period (2-1 B.C.E.) under Emperor Ai (r. 7-1 B.C.E.) emissary Jing Xian went to the kingdom of Dayueshi. He recited Buddhist scriptures there then returned to China. It was around this time that Buddhist rules of purity began to be practiced in China.

For the reign of Emperor Cheng, in the biography of Liu Xiang (77-76 B.C.E.), Commissioner of Water Ways and Grand Master of Splendid Happiness, the following passage appears. He examined written works widely, and frequently found Buddhist scriptures among them. He then composed the Liexian zhuan (Biographies of Immortals) in which he stated, "I examined books in the palace library. The Liexian tu (Diagram of Immortals), compiled by the Grand Astrologer contains biographies of one hundred and forty-six immortals, starting from the Yellow Emperor to contemporary figures; seventy-four of these had seen Buddhist scriptures." This clarifies that the teaching of the Buddha circulated in China even before the time of the Qin and Zhou dynasties. This is clear from the sequence of the biographies. According to a Buddhist tradition, one hundred and sixteen years after the Buddha entered extinction, a universal monarch (cakravartin) appeared 229

379a

A Forest of Pearls from the Dharma Garden, Volume II

in a kingdom in eastern India and established his rule throughout the world. He gathered relics of the Buddha and with the aid of ghosts and gods he built eighty-four thousand stupas. Details are given in appropriate sections below in the present collection. The remains of these stupas are found in all of the nine continents. These were precisely the stupas built by King Aśoka. In the twenty-sixth year of the reign of King Jing of Zhou (r. 520-477 B.C.E.), the dingwei year in the sixty-year cyclical designation, these stupas were raised. After twelve kings in succession, in the twenty-fourth year of the Founding Emperor of Qin (r. 221-210 B.C.E.), books were burned. From that time on King Aśoka's stupas have remained hidden.

By examining the catalogues of scriptures compiled by Dao'an and Zhu Shixing, we learn that during the reign of the Founding Emperor of Qin the foreign monks Shi Lifang and others, altogether eighteen sages, brought Buddhist scriptures and taught [in China]. The Founding Emperor was not converted and he imprisoned these messengers. In the middle of the night a huge warrior carrying a diamond hammer, six zhang tall, broke into the jail and let them out. The Founding Emperor was frightened; expressing his utmost respect by ceremonially bowing his head, he apologized (ref. Lidai fabao ji, T.2034:23c21-23). From this we learn that Buddhism had come here before the time of the Qin and Han dynasties. The twelve (eighteen?) sages Dao'an mentions may also have been among the seventy that had been mentioned; the Liexian zhuan mentioned seventy-two people. According to the Wenshu bannihuan jing (T. 463?), four hundred and fifty years after the Buddha entered extinction Mañjuśrī went into the Himalayas and preached to immortals. The Dilizhi, Xiyu zhuan says: The Himalayas refers to the Congling Mountains. At their foot are thirtysix kingdoms, which began sending tribute to China during the rule of the Qin and Han dynasties. The Congling Mountains run eastward and end with Mount Zhongnan.

It was in these mountains that Mañjuśrī came to teach immortals. Looking into the matter in detail, the comments by Liu Xiang can be seen to be reliable. Later Han Dynasty

The Jiaosi zhi says:

230

Fascicle 12

The word buddha means in Chinese "awakening." He intends to awaken people in this world. His teaching centers on cultivating the mind. Refraining from killing living beings, followers work singlemindedly to achieve purity. Those who energetically engage in this work are called śramaṇas, which means "ceasing evil conduct." They shave their heads, changing their physical appearance; they leave their families and the secular world; stopping emotion and purifying desire, they follow the teaching of "no action." They believe that after a person dies his spirit is not destroyed but receives another incarnation; they also believe that good and evil deeds have corresponding [rewards and] retributions. They put emphasis on doing good deeds and cultivating the Way for the purpose of refining their minds. Through ceaseless refinement they reach a state in which they are enabled to escape rebirth and attain buddhahood. The Buddha is six zhang tall and golden in color, illuminated from behind by the light of the sun and the moon; he constantly changes his appearance and can go anywhere. Thus he can penetrate through myriad things and bring salvation to people everywhere in this world. There are scriptures numbering thousands of fascicles that advocate empty nonbeing as the central principle; they treat everything, both subtle and crude, systematically. Skillful in extensive and exaggerated speech, they seek causes inside one's own body and clarify their expressions in the realm of things that are seen and heard. Ultimately, they focus attention on profound and minute matters; deep and distant, these matters are difficult to fathom. Therefore kings, dukes, and elders who observe the cycle of life and death and moral retribution all are frightened and lose their bearings.

The rest of this account parallels the record in the Han faben neizhuan. During the reign of Emperor Ming (r. 57-75 C.E.), at Baima Temple in Luoyang, there was [the monk] Mātaṅga, who was originally from central India. He was graceful in conduct and understood the Mahayana and Hinayana scriptures, and he had adopted the life of a migrant teacher. In the third year of the Yongping period (58-75 C.E.) Emperor Ming dreamed that a golden person flew over in the sky and came to him. The emperor gathered a large number of his ministers together and asked them about the meaning of the 231

379b

A Forest of Pearls from the Dharma Garden, Volume II

dream. Scholar Fu Yi said, "I have heard that in the Western Region there is a deity called Buddha. What the emperor dreamed of must be this deity." Approving this response, the emperor sent Inner Gentleman Cai Yin, National University Student Qin Jing, and others as messengers to India in search of the Buddha's teaching. Cai Yin's group encountered Mātaṅga there and invited him to return to China with him. Mātaṅga had vowed to spread the teaching and he was not concerned about enduring physical difficulties, so he crossed the desert and arrived at Luoyang. Emperor Ming appreciated this greatly and met him outside of the western gate of the city. The emperor established a temple as the monk's residence. This was the first time that a [Buddhist] monk had come to China (Gaoseng zhuan, T.2059:322c20-28). Furthermore, from afar Emperor Ming invited Dharma Master Mātaṅga to come to Luoyang. Outside the Yong gate in the western quarter of the city the emperor established Baima Temple. This was the first time that a Buddhist temple had been established in the land of China. According to tradition, there was once a king of a foreign country who destroyed temples; only Zhaoti Temple had been left untouched. At night a white horse circumambulated the stupa and neighed in great distress. When this was reported to the king, he immediately ceased the destruction of temples and changed the name of Zhaoti Temple to Baima ("White Horse"). Many other temples took this as a model and adopted this name (Gaoseng zhuan, T.2059:323a2-323a7). Zhu Falan (Dharmaratna?), a man from central India, lived in Baima Temple in Luoyang. He claimed that he could recite several tens of thousands of chapters from scriptures and treatises, and he served as a teacher of Indian scholars. When Cai Yin arrived there [in India] Zhu Falan agreed to travel with Mātaṅga, and so he followed him here [in China]. At that time the students there temorarily prevented him from traveling. Consequently, Zhu Falan waited for a while and then came here and stayed in the same place as Mātaṅga. Shortly after arriving in Luoyang, he became versed in Chinese and translated the scriptures obtained by Cai Yin in the Western Region. There were five works, including the Shidi (Ten Stages), the Duanjie (Cutting off the Bondage of Desires), the Fobenxing (Life of the Buddha), and the Sishier zhang (Forty-two Chapters). At the time the capital was moved and barbarians invaded China, the texts of the first four works were lost and only 232

Fascicle 12

the Sishier zhang exists today. It contains more than two thousand words. The preservation of this text in China marks the beginning of the compilation of scriptures here. Zhu Falan later died in Luoyang. He was over sixty years old. (Gaoseng zhuan, T.2059:323a8-23.)

During the reign of Emperor Ming of Han, the Indian master Zhu Falan brought a painted image of the reclining Śākyamuni. This was the fourth work produced by the carpenters of candana wood for King Udayana. When it was brought to Luoyang, Emperor Ming ordered his painters to produce a copy and place it in the Qingling Terrace and on top of the Xianjie Ling tomb. These ancient paintings have now been lost. (Gaoseng zhuan, T.2059: 323a16-19.)

This was the first time that a [Buddhist] image was brought to China (Note: The Wei shu also explains how the Three Jewels were brought to China at the time Emperor Ming of Han.)

In the past when Emperor Wu of Han (r. 140-187 C.E.) ordered the Kunming Pond to be dug in the ground, workers found black ashes at the bottom. When the emperor asked Dongfang Suo about this he said, "It is not mentioned in our scriptures. Ask the foreign monks from the Western Region." Later, when Falan arrived, many people asked him about this and he said, "When the world comes to an end a great conflagration blazes. These ashes come from that fire." Suo's words were thus substantiated. A large number of people came to believe in him. (Gaoseng zhuan, T.2059:323a19-23.) Western Jin Dynasty

Stone images of Vipaśyin and Kāśyapa appeared long ago. In the first year of the Jianxing period (313/314 C.E.), under Emperor Min of the Western Jin (r. 313-316), [two stone] images appeared floating in the ocean and came to the point where the Hudu River, downstream of the Songjiang River, pours into the ocean in the Wu region. From a distance they looked like two people, floating on the ocean's surface. None of the [local] fishermen could get close to look at them, so they invited a master spirit medium to pray, thinking that the two figures were ocean gods. The local Daoist leader suspected that they were the spirits of immortals. Some sounded bells to present requests and other common people went to pray to them. Invariably, the waves rose higher, 233

379c

A Forest of Pearls from the Dharma Garden, Volume II

fog appeared, and the sky darkened. The images moved against the current of the ocean, further into the distance. A person who worshiped the Yellow Emperor and Laozi said that they were heavenly masters and went out in a boat to welcome them. The wind and waves remained threatening, as before. Zhu Ying of Wu district worshiped the right Dharma of Buddhism. He invited the nun Bo of Donglingsi and several other Buddhist practitioners, and together they went out into the ocean to welcome the images. Thereupon the clouds scattered and the bright sun appeared; the wind, fog, and waves all disappeared. The images followed the ocean's current and came to shore. Turning around, they revealed inscriptions. As soon as the stone images were met they climbed onto the boat; as light as feathers. Later, when the people placed the images on a cart they were as heavy as a mountain. In the end the images were placed in an old temple called Tongxuan jingshe in Wu. Details of this incident are described in an old inscription.

In the seventh year (489/490 C.E.) of the Yongming period of Qi an auspicious stone again came floating into the Wu area. It was hard and solid, and shone brilliantly. Riding the tide and waves it looked like a pine-wood boat. At that time Scribe Zhu Farang, grandson of Zhu Ying who had obtained the stone images earlier, was sent to Wu to obtain the stone and he presented it to the court. At that time Emperor Wu of Qi (r. 482-493 C.E.) had had a temple built, called Chanling; it had seven roof tiers and was beautifully decorated. The auspicious stone appeared not far from it. The timing was perfect, reflecting their matching karmic conditions. The court officials conferred and said that the miraculous gift should be honored and that it should manifest the Dharma body.

Thereupon, the order was given to stonemason Lei Bei and others to turn the miraculously obtained stone into a sitting image of Śākyamuni, three chi and five cun tall. Including halo and the seat the height of the image was six chi and five cun. The carving of the image was extraordinary and the boat was most skillfully decorated with gold. Beautiful patterns were carved to manifest the marks of this remarkable image and to emphasize its mysterious and auspicious character.

In my opinion, the nature of a stone is to sink [in water], so it is the miraculous response that causes it to float. Many images have arrived repeatedly under different reigns, crossing the ocean to this same location of Wu. Some 234

Fascicle 12

are older than others, and are made differently, but altogether seven buddha images have been obtained in this way. The people who obtained these images were also all members of the Zhu family. Thus there has been a mysterious and miraculous consistency from the beginning to the end. For this reason, a preface was written to record these past events and make the evidence for this miracle widely known.

The two stone images obtained under the rule of the Song (420-479 C.E.), seven chi tall, were inscribed on their backs, one saying "Vipaśyin" and the other "Kāśyapa." The dates of their production were not indicated but the letters were clearly legible. They are at Tongxuan Temple in Wu Commandary. The auspicious image produced during the Qi dynasty had earlier been placed at Chanling Temple (ref. Gaoseng zhuan, T.2059:409c18).

[Southern] Qi Dynasty

At the time of Emperor Wenxuan of Qi the late master [Faxian (-497), here respectfully called] Tongshang lived. The master's family was in Liang zhou. When he was thirteen years old he made a vow to travel to the West. In the fifth month of the third year of the Yuanwei period of the Song (475-476 C.E.) he left the capital city and five years later reached the kingdom of Rui; from there he proceeded to Yutian (Khotan).

On the day Tongshang was to leave that place a monk brought out a copper box from a sealed room and, handing it to the master, said, "A tooth of the Buddha is inside this box. The tooth is one cun wide and tall and three cun long. You should take this back to the south and let it benefit people widely." The master was delighted and accepted the gift; he felt as if he had seen the very body of the Buddha. This monk also said, "I got this tooth in the kingdom of Wuchan, and encountered extreme difficulties in doing so. I also obtained one piece of a copper seal and a painting of the king's face. They are also sealed inside this box."

Master Tongshang later heard monks discussing with each other, "The Buddha's tooth from the kingdom of Wuchan has been lost, and we do not know which kingdom is benefiting from its merits. The monastic community should get hold of it and worship it." When the master heard this he was secretly delighted and doubled his efforts to honor the relic. He then brought it back to Mount Zhong. For fifteen years, even as a circle of intimate acquaintances 235

380a

380b

A Forest of Pearls from the Dharma Garden, Volume II

formed there, none of his disciples heard anything about it. He only showed the tooth secretly to Vinaya Master Faying of Linggen Temple, who held it up high to the crown of his head and showed it to old acquaintances. A monk from Kucha, who did not know whether or not the story was authentic, nevertheless was very suspicious. At that time the Minister of Education was Prince Wenxuan of Jingling. Even in his youth he had shown signs of superior intelligence. With a firm commitment to promote learning, he sincerely sought for miraculous responses. A miraculous response came quickly. On the eighth day of the second month of the seventh year of the Yongming period (489 C.E.), while he was attending a Buddhist gathering in the inner hall of the western residence, he saw the Buddha approaching from the eastern direction. He looked powerful and dignified; his body shone brilliantly. Wenxuan looked up to him and greeted him with the highest honor, bowing his head to the Buddha's feet. He then stood next to the Buddha and attended him. He felt his headdress tear apart and fall to his feet. The Buddha looked down and smiled. When the Buddha coughed the air turned white like newly formed snow. When people picked it up on their hands the substance turned into jade rice plants. Later Wenxuan moved to the Eastern Administration. On the twenty-ninth day of the sixth month he again had a dream in which he went to Dinglin Temple to see the deceased master, who claimed to be ill and in bed. Wenxuan then asked, "Even adepts equipped with the five supernatural powers cannot escape birth, old age, illness, and death. Beyond the robe and almsbowl could the Dharma Master have obtained some specially meritorious objects?" The master answered, "There is a priceless supernatural treasure in my storage building. I respectfully entrust it to you. Please go there and take it yourself." Wenxuan went to the storehouse as instructed and found boxes. He opened them one by one; most contained scriptures or images. In the end he saw a small box that was floating in space. When he took it and opened it, he saw light of changing colors. First he said it was an image but then that it was not an image. As soon as he said it was not an image, it again became an image. Wenxuan awakened from the dream and knew that it was an auspicious sign. The next morning he sent Attendant Yang Tanming to the master, who in secret told him the story of Wenxuan's dream miracle and said, "There must be an unusual treasure in the master's storehouse. Please show it to us." The 236

Fascicle 12

master immediately said, "He is looking for worldly treasure." Because he did not think that the object was the Buddha's tooth he answered in the usual polite manner but he kept thinking about it, and in the middle of the night he realized what the request was all about. The matter was difficult to explain, however, so he himself went to the government office and explained the matter in detail, saying, "I showed this only to Vinaya Master Ying. No one else knows about it. Now the donor has had a miraculous experience. It was indeed a sign. This matter is beyond our understanding. Now that its trace has become known to others, how could I dare to go on humiliating the deities and neglect worshiping the Buddha? I present this treasure so that it can be properly worshiped." Three days later he himself brought it to the East Administration and Wenxuan thus obtained the Buddha's tooth relic. Ten days after Wenxuan had the first dream he had another dream. Something that looked like an ox horn, over three chi long, appeared in the sky. It emitted miraculous light that shone on his right arm. Suddenly he saw a wax image, also three chi tall. The image blinked and spoke, uttering the three praises beautifully.

The late master also obtained fifteen pieces of relics in Yutian. They were distributed to many places. When construction of Chanling Hall in Zhiyuan Monastery began the relics were distributed. One piece was sent to Wenxuan, who was at that time a crown prince. He used purified water to test its authenticity. He set it to float in a bowl [of water] and suddenly it disappeared. Dozens of monastics and laypeople looked for it diligently but they could not recover it. They looked around both inside and outside and everyone was exhausted. Wenxuan then made repentance. Suddenly, it unexpectedly appeared on the ground on the other side, emitting brilliant light that extended one chi in height. Everyone saw this and all marveled at it. The late master took the remaining two pieces and placed each into a silver box which was then sealed. When they went to check both boxes and relics had disappeared. Three years later, when they opened the original box to take out the Buddha's tooth the two pieces of relics were found there. The original two pieces had multiplied and become three, but the silver boxes in which they had been placed were no longer there. It is not possible to fathom the processes of supernatural transformation.

237

380c

A Forest of Pearls from the Dharma Garden, Volume II

Wenxuan had earlier heard that Buddha's tooth and hair existed in the West (i.e., India and Central Asia), and was overjoyed. In the third year of Jianyuan (481 C.E.) he memorialized Emperor Gao (r. 479-482 C.E.), requesting to send Tanmoduoluo to look for them to worship. He also made a small jeweled curtain, intending to send it to the West. The curtain was finished but still awaiting shipment when miraculous signs seemed to appear. Unexpectedly, the late master reached the capital city and performed miraculous deeds. The jeweled curtain was then used as an offering. Miraculous coincidences are known from other reigns. Wenxuan later produced a jeweled platform on which to place the curtain. A jeweled container was produced in which to keep the [relic] box and people reverently honored it.

(Note: These stories appear in the Han fa[ben] neizhuan and other miscellaneous records, as well as the Biographies of Eminent Monks; ref. the biography of Faxian in the Gaoseng zhuan, T.2059:411b25-412a7). Sui Dynasty

Zhizhe, National Teacher of the Sui, Shi Zhiyi of Guoqing Temple on Mount Tiantai; his secular surname was Chen and he was from Yingquan. Virtuous and intelligent, few throughout history could be compared to him. He always loved living in the mountains, where he practiced meditation in quietude. Monks, nuns, and lay believers looked up to him, and rulers and ministers thought highly of him.

Before Zhiyi went to Mount Tiantai, Dingguang, a monk from Qingzhou, had lived on the mountain for thirty years. Dingguang cultivated both meditation and wisdom and was indeed a person of supernatural attainments. When Zhiyi arrived on the mountain he saw Dingguang, and expressed his admiration for him. Dingguang said, "Do you remember me? Many years ago I waved my hand and beckoned to you [in a dream vision]." Zhiyi was amazed and realized that the miraculous consequence of the dream had been realized. This took place in the fall, in the ninth month of the Taijian period of the Chen dynasty (577 C.E.). Zhiyi also heard the sound of a bell everywhere in the valley; everyone found it strange. Dingguang said, "The bell is sounded to gather together those who are endowed with suitable karmic conditions. You may stay here." Zhiyi then identified through an oracle a superior 238

Fascicle 12

location for his residence to the north of the place where Dingguang lived, south of Mount Folong, at the mouth of the Luoqi ravine. This quiet and wide open place was suitable for the pursuit of spiritual truth; the ground was even and the spring water was clear. Zhiyi wandered around and stopped to spend the night. Suddenly he saw three people wearing black headdresses and red robes, holding a memorial. They requested him to proceed along the same road. Zhiyi built a grass hut at this place and planted pine trees. In the course of several years other buildings were added, one after another, and a busy community developed there. Dingguang said, "Please make do with this for the time being. When the state is purified and the three regions are unified, a noble person should build a temple for you. Buildings will fill the entire mountain." At this time, no one understood the meaning of this statement. Later, when Zhiyi engaged in ascetic practices on Huading Peak to the north of the temple, strong winds uprooted trees from the ground and thunder roared and shook the ground; thousands of groups of monstrous creatures appeared, taking on a hundred different appearances, shooting fire and screaming. It was indescribably frightening. Yet Zhiyi controlled his mind—peaceful and patient, in a state comparable to tranquil water, he was unaware of the dangers to himself. He also suffered mental and physical pain, such as being burned by fire. Again, he saw his dead parents, who put their heads on Zhiyi's legs and, complaining of their troubles, begged him to take pity on them. Zhiyi remained firm in his enlightened wisdom and as immovable as a mountain; consequently, the frightening and pitiful forms manifested by karmic conditions disappeared. Suddenly, a supernatural Central Asian monk appeared and told Zhiyi, "Having conquered the enemy and overcome the temptations from your loved ones, you can be said to be courageous," and so on. (The remainder of this long statement is abbreviated.)

Emperor Xuandi of Chen (r. 568-582 C.E.) issued an edict: Meditation Master [Zhiyi] is a hero of the Buddhist teaching; other masters of the present time honor him. He instructs monks, nuns, and laypeople, and the entire state looks up to his teaching. We should take the taxes from Shifeng district and use them to cover the various expenses [of his temple]. People from two households will be exempted from government labor in order to provide him with water and firewood. 239

381a

A Forest of Pearls from the Dharma Garden, Volume II

The district in which Mount Tiantai was located was named Anle ("Peaceful"). The director of this district, Yuan Zixiong of Chen Commandery, was a believer in Buddhism. Every summer [during the summer retreat] Zhiyi lectured on the Vimalakīrti[nirdeśa]-sūtra. Suddenly, a staircase decorated with jewels connecting the three superior realms of existence descended from the sky, and dozens of Indian monks came down the staircase. They came into the hall to worship, holding incense burners in their hands, and circumambulated Zhiyi three times. After a long while they disappeared. Members of the community all saw this and marveled at the wonders of the mountain. Zhiyi's attainments produced miraculous effects [frequently]; these effects were always like the example given above but they cannot be described in detail here. On the twenty-second day of the tenth month of the seventeenth year of the Kaihuang period (598 C.E.), Zhiyi suddenly told the members of his community that he was about to leave them. Having said this, he sat in the proper meditation position and passed away before the large stone image at Mount Tiantai. He was sixty-seven years old. After Zhiyi died many miracles occurred. Up until the last year of the Renshou period (604 C.E.) he would suddenly appear, staff in hand, wearing the [Buddhist] robe, looking just as he did before his death. Altogether he descended to the mountain temple seven times; once he reappeared at Folong and said to his disciples, "Because you maintain the practices of the olden days everyone is at peace." Everyone in the community saw this, paying respect to him in sorrow, and they spoke to him and asked him questions. After a while he disappeared (Xu gaoseng zhuan, T.2060:564a18, 564c17-565b6, 567b23-c1).

Tang Dynasty

Tanrong of Fazhusi Temple at Luzhou, secular surname Zhang, was from Dingzhou. His spirit was fierce and grave; his temperament was pure. He was famous for his contemplative practice and diligent in teaching others. Adapting himself to the circumstances of his audience, he taught widely, never forming attachments. Every year in spring and summer he practiced the vaipulya and pratyutpanna meditations, and in fall and winter he engaged diligently in meditation and recitation.

He said to the members of his community, "The power of relics is such that they appear and undergo changes freely everywhere. Where a karmic 240

Fascicle 12

bond has been dissolved the relics respond and appear to those who pray for them." Thereupon, everyone placed a bowl of water in front of themselves and, placing an incense burner in front of the bowl, they all intensely prayed for relics through the night. When morning came altogether over four hundred pieces of relics were obtained in these bowls.

Later, the building in which Tanrong lived collapsed suddenly. Images and relics that had been placed on the altar spontaneously moved out of the building, spreading out all over the courtyard, and escaped any kind of damage. In the seventh year of the Zhenguan period (634-635 C.E.) lay followers Chang Ningbao and others requested Tanrong to perform vaipulya repentance at Fazhusi Temple in the city where the local government offices are located. On the fourteenth day of the seventh month, the monk Sengding of Tanrong's base temple, who strictly observed the precepts and was diligent in cultivation, saw a massive light inside the practice hall; the light was of five colors that appeared intermittently and moved from the bottom to the top. Seven buddhas with extraordinary signs of buddhahood appeared inside this mass of light and said to Sengding, "I am Vipaśyin Tathāgata, Free From all Attachment, Arhat, One Who Has Realized the Highest Truth. Because your sins have been dissolved I came to certify this accomplishment. However, since I am not your proper teacher I cannot officially predict your future achievement of buddhahood." The first six buddhas all spoke these same words, [giving their own names]. The last buddha said, "I am your proper teacher, Śākyamuni Tathāgata. Because your sins have been dissolved I have come to confer the prediction for future buddhahood on you. Tanrong is the reason you were able to extinguish your sins. During the world age of the wise there will be a buddha called Puning. Your body has become pure. Later, you will become the buddha called Puming."

Such miraculous phenomena would indeed be difficult to prearrange! In the thirteenth year of the Zhenguan period (639-640 C.E.) Tanrong died at Fazhusi Temple. He was eighty-five years old (Xu gaoseng zhuang, T.2060: 589a22-c16).

(Note: The above two stories are found in the Tang gaoseng zhuan.) 241