根本說一切有部毘奈耶雜事

Volume Thirty-Nine

(Continuation of the section on nirvana and an account of the Council of Five Hundred)

Tenth recitation in the eighth miscellaneous section.

At that time, seeing that everyone was about to fight one another in their desire to contend for the relics, and fearing that they would suffer harm in violation of the Buddha’s teaching, a brahmin in the assembly named Drona took up a great banner and, on behalf of the assembly, said to the warriors of Kusinagara:

“Please stop for a moment, and allow me to explain the benefits and dangers involved. I have heard that this Great Sramana Gautama, out of loving-kindness for all kinds of sentient beings, heroically and diligently endured hostile injury throughout immeasurable kalpas. Although he underwent suffering for so long, he continued to praise patience and forbearance.

Through this, he attained unsurpassed awakening. His mind was impartial like empty space, and he universally delivered all sentient beings. When beings’ merit was exhausted, he relinquished his life and entered nirvana.

Yet only seven days after he came to rest, you have raised armies and begun fighting one another. This is truly contrary to his teaching. Please do not contend with one another.

I shall divide the relics equally so that everyone may rejoice. I shall divide the bodily relics of the Buddha into eight portions, and each delegation may take one home, make offerings to it, and thereby benefit living beings. As for the vessel used to divide the relics, please allow me to take it back to my own country and erect a stupa in which to enshrine and venerate it.”

Hearing this, the warriors of Kusinagara said:

“Excellent! The Blessed One, the Great Teacher, always cultivated patience and endurance. We should not kill one another on his account ... as explained extensively above. Please divide them among us in accordance with the Dharma. This is a good course.”

Having received their consent, the brahmin divided the Buddha’s relics into eight portions:

The first portion was given to the warriors of Kusinagara, who made magnificent offerings to it.

The second portion was given to the warriors of the settlement of Pava.

The third portion was given to the settlement of Gia La-bac.

The fourth portion was given to the land of A La Ma.

The fifth portion was given to the settlement of Phệ Suất Noa.

The sixth portion was given to the Sakyans of Kapilavastu.

The seventh portion was given to the Licchavis of Vaisali.

The eighth portion was given to the chief minister Hành Vũ of Magadha.

After receiving their portions of the relics, these people respectfully carried them back to their own countries, erected stupas, honored and venerated them, and made magnificent offerings of incense, flowers, and music.

The brahmin Drona took the vessel used to divide the relics back to his own settlement, where he erected a stupa and made offerings to it.

In the great assembly was a young man named Tất Bát La, who said to everyone:

“The gracious virtue of Sakyamuni Buddha extended everywhere, and he entered nirvana in your settlement. Since I have received no portion of the Blessed One’s relics, I ask for a share of the ashes. I shall take them back to the land of Tất Bát La, erect a stupa, and make offerings to them.”

Thus, in Jambudvipa there were eight stupas containing the Blessed One’s relics; the ninth stupa enshrined the vessel, and the tenth enshrined the ashes. The Tathagata’s relics amounted to six large dou and were divided into eight portions. Seven portions were enshrined in Jambudvipa. The fourth portion, received by the land of A La Ma, was taken to the naga palace and worshiped there.

Moreover, the Buddha had four tooth relics: one was in the heaven of Sakra; one was in Gandhara; one was in Kalinga; and one was in the palace of the naga king beneath the sea in the region of A Ma La. Stupas were erected for all of them, and offerings were made to them.

Later, King Asoka of Pataliputra opened the seven stupas, removed those relics, and erected eighty-four thousand awe-inspiring stupas throughout Jambudvipa as objects of offering. Because the majestic virtue of these stupas adorned the world, devas, nagas, yaksas, humans, holy spirits, and others all honored, venerated, and made offerings to them. Thus the true Dharma was made to shine brilliantly and was not extinguished, and whatever anyone prayed for was fulfilled according to their wishes.

(From this point onward, the text recounts the Council of Five Hundred at Rajagrha.)

The Sakyamuni Tathagata was born into the Sakya clan, attained perfect awakening in Magadha, turned the wondrous Dharma wheel at Varanasi, and entered cessation in the territory of the warrior clan at Kusinagara. Venerable Sariputra entered nirvana together with an assembly of eighty thousand great bhiksus. Venerable Mahamaudgalyayana also entered nirvana together with seventy thousand bhiksus.

The Blessed One entered nirvana together with eighteen thousand bhiksus. At that time, devas who had lived for many kalpas—the long-lived devas of many kalpas—saw that the Buddha had entered nirvana and grieved together. Seeing also that all the noble ones had passed into cessation, they reproachfully said, “The true treasury of Sutra, Vinaya, and Abhidharma taught by the Blessed One has not yet been compiled.

Can the true teaching simply be allowed to turn to ashes?”

Knowing the thoughts of those devas, Venerable Mahakasyapa said to the bhiksus:

“You should know that Venerable Sariputra, Venerable Mahamaudgalyayana, and a great multitude of great bhiksus could not bear to see the Buddha enter parinirvana, and so they passed into final cessation before him. Now the Blessed One and eighteen thousand bhiksus have entered nirvana together. Therefore, immeasurable long-lived devas of many kalpas are lamenting together and reproachfully asking why the sacred teaching of the Tripitaka has not been compiled. Can the Tathagata’s wondrous and exceedingly profound Dharma simply be allowed to turn to ashes? Inform everyone that we should assemble and compile it together. This is a matter of great importance.”

The assembly replied with one voice:

“Excellent! Let us undertake it together.”

Mahakasyapa then addressed the Sangha:

“Who is the most junior member of this Sangha?”

They replied:

“Venerable Viên Mãn.”

Mahakasyapa said:

“Viên Mãn, strike the gandhi and command the entire Sangha to assemble.”

Having heard this, Viên Mãn went to a secluded place and entered the fourth dhyana. Through the power of his samadhi, he mindfully surveyed the assembly. After completing his observation, he emerged from samadhi and went to strike the gandhi.

At that time, four hundred and ninety-nine great arhats gathered from every direction and took their seats. Venerable Kasyapa announced:

“Venerable ones, has the Bhiksu Sangha fully assembled? Carefully examine the assembly and see who has not yet arrived.”

After examining it together, the bhiksus reported to Mahakasyapa:

“The bhiksus from all places have assembled. Only Venerable Ngưu Chủ has not yet arrived.”

At that time, the bhiksu Ngưu Chủ was dwelling in seclusion at the palace of Thi Lợi Sa.

Mahakasyapa said to Venerable Viên Mãn:

“Go to the dwelling of Venerable Ngưu Chủ and say to him: ‘The Bhiksu Sangha, headed by Mahakasyapa, inquires after the venerable one’s health. The Sangha has an important matter to undertake. Please come quickly.’”

Having heard this, Venerable Viên Mãn entered a most profound samadhi. Through the power of that samadhi, he disappeared from Kusinagara and appeared at the palace of Thi Lợi Sa.

Upon arriving, Viên Mãn bowed his head at the feet of Venerable Ngưu Chủ and said:

“The Bhiksu Sangha, headed by Mahakasyapa, wishes the venerable one good health and sends word that the Sangha has an important matter to undertake. Please come quickly.”

Although Venerable Ngưu Chủ had become free from sensual desires, the habitual tendency of attachment still remained. He said to Viên Mãn:

– Greetings, newly arrived Venerable. Has the Great Teacher, Shakyamuni Tathagata, gone to teach and transform beings in another world? Or has a dispute arisen within the Sangha? Is it because the Tathagata turned the unsurpassed Dharma wheel that the non-Buddhist practitioners have slandered him? Or have the non-Buddhist practitioners formed factions to bring calamity upon the Tathagata’s shravaka disciples? Or, because their afflictions have flared up, have the Tathagata’s disciples disparaged one another? Or are there shramanas and brahmins who act contrary to the Buddha’s teachings? Or are foolish people about to cause a schism in the Sangha? Or do those holding wrong views intend to use writings resembling the Dharma to bring disorder to the Buddha’s true Dharma? Or have many fellow practitioners of the holy life abandoned the excellent practices of sutra recitation and meditative contemplation, preferring instead to discuss useless worldly affairs? Or, with minds beset by doubt and hesitation between two paths, do they call what is not Dharma “Dharma,” what is Dharma “not Dharma,” what is not Vinaya “Vinaya,” and what is Vinaya “not Vinaya”? Or are there bhikshus whose minds are disturbed by the defilement of greed, so that they cast aside the six principles of reverent harmony and, when visiting fellow practitioners of the holy life arrive, show no mutual affection? Or are there bhikshus of evil disposition who cause faithful householders and brahmins to turn their backs on the true Dharma and follow non-Buddhist practitioners? Or are there bhikshus who live by wrong livelihood—plowing fields, trading, flattering others, serving kings, divining fortune and misfortune from signs, and striving to accumulate impure wealth? Or are there bhikshus who seldom practice rightly, who become contemptuous when given inferior bedding, who are not truly shramanas yet call themselves shramanas, and who cause distress to their fellow practitioners of the holy life? Is this why Master Vien Man has had to come here from afar? You ought to have said that the Greatly Virtuous Blessed One was peaceful and free from trouble, yet instead you said that Ca Nhiep Ba was the foremost. Or has the greatly compassionate Blessed One forever relinquished sentient existence and entered the realm of the great nirvana without remainder? Has the world become terrified because it has lost its helmsman? Has the Fearless One Possessing the Ten Powers been swallowed by the demon of impermanence? Has the One who awakened all sentient beings for their benefit fallen asleep, never to awaken again? Has the sunlight of the Buddha set? Has the full, radiant moon of the Tathagata been eclipsed by a hostile asura? Has the magnificent wish-fulfilling great tree—the Great Teacher, most honored throughout the three-thousandfold world system, adorned with flowers of awakening and bearing as its fruit the four stages of shravakas, with its delightful fragrance—been felled by the maddened elephant of impermanence? Or has the Tathagata’s lamp of wisdom been extinguished by the wind of ignorance?

Hearing these questions, the Venerable Vien Man spoke this verse:

The assembly of shravakas has gathered,

Their wisdom wholly clear and bright;

That the true Dharma may long endure,

They wait only for the Venerable One.

The ship of the Buddha-Dharma has sunk,

The mountain of wisdom has also collapsed;

The Buddha’s excellent assembly

Will soon all enter final nirvana.

Please go swiftly to meet them

And compile the Buddha’s Dharma together.

This matter is of the greatest importance;

Thus I was sent to meet you.

The Venerable Nguu Chu said to Vien Man:

– Say no more. Listen to this verse:

While the unsurpassed radiant lamp remained in the world,

I wished to go there and bow before his honored countenance.

Now his conditions are exhausted and he has entered nirvana;

What wise person would still go there?

Please take my robe and bowl

And offer them to that assembly of Worthy Ones.

I shall enter cessation and never be reborn;

May the holy assembly compassionately forgive me.

After speaking this verse, the Venerable rose from his seat, soared into the air, manifested the eighteen kinds of miraculous transformations, emitted many kinds of light, produced fire that consumed his body, and personally entered cessation. Four streams of water then flowed from his body.

The first stream spoke this verse:

We sentient beings have exhausted our merit

And now are suddenly abandoned.

The sun of wisdom has already set;

Among all deluded beings, none remains to save us.

The second stream spoke this verse:

All conditioned phenomena perish from moment to moment;

From birth until cessation, all is suffering.

Only because ordinary beings cling to illusions

Do they imagine the doer and receiver to be real.

The third stream spoke this verse:

The wise do not allow their minds to be heedless;

They diligently cultivate wholesome Dharma and swiftly attain accomplishment.

Even the young and beautiful must die,

For the demon of impermanence devours all.

The fourth stream spoke this verse:

I bow in homage to the Buddha’s disciple,

Who has accomplished all that had to be done.

Reverently following the Great Teacher, he enters final nirvana,

As the young cattle follow wherever the lordly bull goes.

After making offerings to the bodily relics of the Venerable Nguu Chu, Vien Man took his robe and bowl, entered a most profound samadhi, vanished from the palace of That Ly Sa, and appeared in the Twin Sala Grove at the city of Cau Thi Na. He went to Dai Ca Nhiep Ba and the five hundred bhikshus and, after respectfully bowing to each in turn, placed Nguu Chu’s robe and bowl before the senior elder and spoke this verse:

When he heard that the Buddha had entered final nirvana,

All his meritorious deeds followed him.

Here are his robe and bowl, which I have brought back;

I humbly ask the Sangha to forgive him.

The Venerable Dai Ca Nhiep Ba said to the bhikshus:

– Fellow practitioners of the holy life, listen to what I say.

The follower of the sacred teaching has entered cessation;

Many other Worthy Ones have entered nirvana.

Now the Sangha, harmonious and united in mind,

Shall compile the teachings for the sake of devas and humans everywhere.

The Venerable Ca Nhiep Ba then spoke another verse, urging the assembly to remain resolute in mindfulness and not enter nirvana:

Do not follow the example of Nguu Chu,

Who entered final nirvana in the palace of That Ly Sa.

You should not hastily enter nirvana;

You must benefit the multitude of beings.

At that time, the Venerable Ca Nhiep Ba and the five hundred bhikshus together established this procedure:

– Venerable Ones, listen to me. The sun of the Buddha has set, and we fear that the Dharma may vanish with him. Therefore, we now wish to gather together and compile the Dharma treasury. Since we have only just completed the Great Teacher’s funeral, everyone is filled with sorrow. If we undertake the compilation here immediately, members of the Sangha from the four directions will arrive and create disturbances. When our minds are unsettled, the task will be difficult to accomplish. Yet the Buddha, the Blessed One, attained complete and perfect awakening beneath the Bodhi tree in the kingdom of Ma Yet Da, and the Dharma body has now passed away. We should therefore go there to undertake the compilation.

Some said that this was excellent, while others said that they should go beneath the Bodhi tree.

Dai Ca Nhiep Ba said:

– King Vi Sinh Oan, son of King Hang Than of the kingdom of Ma Yet Da, has newly brought forth a mind of faith and can fully provide the Sangha with the four kinds of requisites needed for life. We should go there to undertake the compilation.

The entire assembly praised this proposal as correct. Someone said that they had all attained arhatship except A Nan Da, who still remained at the stage of one in training. Yet while the Buddha was still in the world, this Venerable personally served as his attendant and thus retained the entirety of the Buddha’s Dharma treasury, although his attainment had not yet reached perfection. What, then, should be done?

Dai Ca Nhiep Ba said:

– If that is so, we should perform the formal act of selection. Since we fear that other trainees might become displeased, A Nan Da should be appointed to supply water, while the others withdraw of their own accord.

The entire assembly agreed.

Before the assembly, the Venerable Ca Nhiep Ba said to A Nan Da:

– Can you serve as the one who supplies water to the assembly?

He replied:

– I can.

Ca Nhiep Ba then made a motion followed by one proclamation to appoint him:

– Greatly Virtuous Sangha, please listen. This Venerable Bhikshu A Nan Da personally served the Buddha and therefore retains the Dharma treasury in its entirety. If the time is appropriate for the Sangha and the Sangha consents, the Sangha now appoints Bhikshu A Nan Da to supply water to the Sangha. This is the motion.

Greatly Virtuous Sangha, please listen. This Venerable Bhikshu A Nan Da personally served the Buddha and therefore retains the Dharma treasury in its entirety. The Sangha now appoints Bhikshu A Nan Da to supply water to the Sangha. Those Venerable Ones who consent to Bhikshu A Nan Da supplying water to the Sangha should remain silent; those who do not consent should speak.

The Sangha appointed the bhikshu Ananda to provide water for the Sangha. The Sangha consented by remaining silent. Thus I record it.

Mahakasyapa again said to Ananda:

“You and the assembly shall journey through the countryside and proceed to the kingdom of Magadha, while I shall take the direct route.”

By the time Ananda and the assembly reached the city of Rajagriha, Mahakasyapa had already arrived. King Ajatasatru had profound faith in the Buddha. Whenever he saw the Buddha while riding upon a great elephant, he would immediately leap down to the ground, yet through the Buddha’s spiritual power he would remain unharmed. Now, while riding his elephant, the king saw Kasyapa and, remembering the Tathagata, immediately leapt down.

Using his spiritual power to support the king so that he reached the ground without injury, the Venerable One said:

“Great King, you should understand that the Great Teacher, the Tathagata, always abided in right concentration, but his shravaka disciples are not so. Unless they collect their mindfulness and carefully observe, they may not clearly know what lies before them. Therefore, from this day onward, let the king and me establish this rule: if, while riding an elephant or horse, you see a shravaka disciple of the Tathagata, you must not hastily leap down, but must take care of your body.”

The king replied:

“I shall respectfully follow the Venerable One’s instruction. Noble One, please understand: while the Buddha was in the world, I personally made offerings to him. Now that he has entered nirvana, where may I express my reverence? The Venerable One is indeed the one through whom I may honor the Blessed One. Why is this so? Because the Tathagata entrusted all his teachings to the Venerable One.”

Having spoken thus, the king again commanded his ministers:

“Always provide the Venerable One with the four requisites, without any deficiency.”

The Venerable One said:

“Great King, you should know that in this land the Buddha realized great bodhi and accomplished the Dharma body. Therefore, today the banner of the Dharma shall be raised and the Tripitaka compiled within the king’s realm. The assembly of bhikshus is now on its way here.”

The king replied:

“Excellent! I shall provide the Noble Sangha with everything it requires.”

Before long, the entire Noble Sangha arrived at the great city of Rajagriha. Hearing this and wishing to meet them, the king commanded his ministers:

“All people, near and far, noble and lowly, must adorn the city and sweep and clean the roads.”

Bearing beautiful flowers and incense, banners and precious parasols, and accompanied by hundreds of thousands of musical instruments of every kind, the king, together with his queens and consorts, the crown prince, the palace women, and the people of the kingdom, all went out of the city at once to welcome the Noble Sangha. After they entered the city, the assembly took their seats. Before the senior elder, the king reverently knelt, bowed low, joined his palms, and said:

“Greatly Virtuous Mahakasyapa, today the Noble Sangha has assembled here to bring immense benefit to sentient beings. I shall provide everything that is needed. At present, however, I do not know where the great council for the compilation may be held.”

The Venerable One said:

“If the compilation is held in the Bamboo Grove within this city, monks arriving from various places will create a commotion, and I fear that the proceedings will be interrupted. Vulture Peak is likewise not tranquil. The compilation could be held at the Pippala Cave, but there is no bedding or seating there.”

Hearing this, the king rejoiced greatly and said to Kasyapa:

“If it is decided that the compilation shall be held there, I shall offer every kind of bedding and seating according to need.”

Kasyapa said to the assembly:

“Because the Noble Sangha is going to the Pippala Cave to compile the teachings, this great king has offered to provide everything required, allowing nothing to be lacking. All of you in the assembly should quickly proceed there.”

The king addressed the Venerable Kasyapa:

“When the Supremely Awakened Blessed One entered nirvana, I was not informed. I beseech the Venerable One to remain in the world for a long time. If you are about to enter final nirvana, please inform me beforehand.”

The Venerable One silently assented. He then reflected: “During this summer, in the earlier rains retreat, the dwellings, bedding, and seating should be prepared; during the later rains retreat, the compilation shall be undertaken.”

The Venerable One examined Ananda’s mind and then said to the long-lived Aniruddha:

“Among this assembly praised by the Blessed One, do you know who still remains a trainee, still possesses greed, hatred, and delusion, still retains craving and grasping, and has not yet completed the task?”

Entering the fourth concentration, Aniruddha examined the assembly and saw that only the Venerable Ananda still occupied the stage of a trainee, remained bound by the afflictions, and had not yet completed the task. Having completed his examination, the Venerable One said to Kasyapa:

“Venerable One! All those in this assembly of great shravakas are pure, containing no decayed elements but only the essential core. They are fully endowed with merit, have completed what had to be done, and are worthy to receive the offerings of devas and humans. Ananda alone remains a trainee, is still bound by the afflictions, and has not yet completed the task.”

The Venerable Mahakasyapa examined whether Ananda needed to be disciplined through exhortation or through rebuke. Seeing that he could be disciplined only through rebuke, the Venerable One declared loudly to Ananda in the midst of the great assembly:

“You must leave. You may not participate in the compilation with this eminent assembly.”

Hearing these words spoken so loudly, as though an arrow had pierced his heart, Ananda’s entire body trembled with fear. He said:

“Greatly Virtuous Kasyapa, please set this matter aside and forgive me. I have not violated the precepts, corrupted right view, transgressed proper deportment, or impaired right livelihood. I have committed no offense against this Sangha. Why am I suddenly being expelled?”

The Venerable One replied:

“You personally attended upon the Buddha. How could you have violated right view, the precepts, proper deportment, or right livelihood? There is nothing extraordinary about that. But if you say that you have committed no offense within the Sangha, bring the tally stick here, and I shall enumerate your offenses so that you may know them.”

The Venerable Ananda then rose from his seat. As he stood up, the three-thousandfold world system quaked in three ways: a slight tremor, a moderate tremor, and a great tremor; a slight shaking, a moderate shaking, and a great shaking; a slight convulsion, a moderate convulsion, and a great convulsion. In the sky, devas glared and said: “Alas, Mahakasyapa! How could he utter such just and truthful words? This Ananda has only recently been separated from the Blessed One.”

Having spoken thus, they lamented together and reproached him.

Kasyapa said to Ananda:

“You say that you committed no offense within the Sangha, but how could you not have offended the Sangha? You knew that the Blessed One did not permit women, whose nature is proud and deceitful, to go forth. The Buddha said: ‘Ananda, do not request that women be allowed to go forth and receive full ordination. Why? If women are permitted to go forth in my Dharma, the true Dharma will not long endure, just as a fine rice field struck by frost and hail will no longer produce sound grain.’

“So it is, Ananda! If women are permitted to go forth, the teaching will decline and will not long endure. Yet you petitioned the Buddha to ordain them. Is this not an offense?”

Ananda replied:

“Greatly Virtuous One, please set this matter aside and forgive me. I had no private motive in requesting that women be ordained. I did so only because Mahaprajapati was the Buddha’s maternal aunt and foster mother. Seven days after the Buddha’s birth, Lady Maya passed away, and his maternal aunt personally nurtured and nursed him. How could such profound kindness not be repaid?

“Furthermore, I had heard that all Buddhas of the past possessed the fourfold assembly, so I wished the Blessed One’s assembly to be the same. First, I sought to repay the profound kindness of his maternal aunt; second, I considered the bonds of kinship. For these reasons, I petitioned the Buddha to allow women to go forth. Please forgive me for this offense.”

Kasyapa said:

“Ānanda! This is not an act of repaying kindness; rather, it damages the body of the true Dharma and causes heavy frost and hail to fall upon the Buddha-field. The true Dharma should have remained in the world for a full one thousand years, but because of you, the duration of its continuance has been shortened.

Furthermore, your claim that you acted out of consideration for familial affection is utterly unreasonable, for one who has gone forth forever renounces attachments of affection and love. You also said that you had heard that all Buddhas of the past had four assemblies and therefore wished the Blessed One to have the same. Yet in those distant ages, people had few desires, and their greed, hatred, delusion, and afflictions were slight, so they were able to go forth.

The present age is not like that, and therefore the Blessed One did not permit it. Nevertheless, when you saw them pleading earnestly, you asked the Buddha to grant permission. This is your first offense; cast down one tally.”

Kāśyapa continued:

“Ānanda! There is another offense. One who frequently cultivates the four bases of spiritual power can remain in the world for a kalpa or longer than a kalpa. For the sake of sentient beings, you did not request the Buddha, the Blessed One, to remain in the world for a kalpa.”

Ānanda said:

“Venerable sir! I had no ulterior intention; it was only because Māra obstructed and clouded my mind at that very moment.”

Kāśyapa asked:

“This is a grave offense! How could it be excused? You attended closely upon the Blessed One, and all habitual traces of defilement had been exhausted, yet you still allowed Māra Pāpīyān to obstruct and cloud your mind. This is your second offense; cast down another tally.”

Kāśyapa said:

“You have yet another offense. While the Blessed One was still in the world, he spoke a parable, but in the Buddha’s very presence you explicitly disclosed its meaning. This is your third offense; cast down another tally.

“You have another offense. On one occasion, the Blessed One gave you his golden-colored inner robe to wash, and you stepped upon the robe with your foot to squeeze out the water. Was this not an offense?”

Ānanda said:

“At that time no one else was present, so I stepped upon the robe with my foot. I had no intention of showing disrespect.”

The venerable one said:

“If no one was present, why did you not toss it upward? The devas in the sky would have assisted you. This is your fourth offense; cast down another tally.

“You have another offense. When the Blessed One was about to enter nirvana in the Śāla Grove, he was thirsty. You offered the Buddha turbid water. Was this not an offense?”

Ānanda said:

“I drew the water from the lower reaches of the Kakutthā River. At that time, five hundred carts had crossed the river, so it was impossible to find clear water. This was not my fault.”

Kāśyapa said:

“This was your offense. Why did you not raise the bowl into the air at that time? The devas would have poured into it water endowed with the eight excellent qualities. This is your fifth offense; cast down one tally.

“You have another offense. The Blessed One taught: ‘I instruct the bhikṣus to recite the Prātimokṣa Sūtra every half-month. There are minor and subsidiary precepts that I wish to abolish so that the Bhikṣu Sangha may dwell at ease.’ You did not ask him about this, and therefore we do not know which among them are called the minor and subsidiary precepts. Now there is no one left whom we can ask. What are we to do?

“At present, some say that only the four pārājika dharmas, the thirteen saṅghāvaśeṣa dharmas, the two aniyata dharmas, the thirty naiḥsargika-pātayantika dharmas, the ninety pātayantika dharmas, the four pratideśanīya dharmas, and the śaikṣa dharmas are to be retained, while all the others are called minor and subsidiary precepts. Some say that from the pārājika dharmas through the four pratideśanīya dharmas are to be retained, while all the others are called minor and subsidiary precepts.

Some say that from the four pārājika dharmas through the ninety offenses of downfall are to be retained, while all the others are called minor and subsidiary precepts. Some say that from the beginning through the thirty offenses requiring forfeiture and expiation are to be retained, while all the others are called minor and subsidiary precepts. Some say that from the beginning through the two aniyata dharmas are to be retained, while all the others are minor and subsidiary precepts.

Some mention only the four pārājika dharmas, saying that all the others are minor and subsidiary precepts.

“At that time, the bhikṣus did not know which precepts were minor and subsidiary. If non-Buddhist ascetics were to hear of this and find an opportunity to criticize, they would say: ‘The śramaṇa Gautama established strict regulations. While he was alive, his śrāvaka disciples practiced the whole teaching, but after he died and was cremated, the teaching perished along with him. As for the precepts and prohibitions, those who like them observe them, while those who do not abandon them; most are no longer upheld.’ Why did you not ask the Blessed One for the sake of sentient beings in future generations? You therefore deserve an offense requiring remorse.”

Ānanda replied:

“Great Virtuous One! It was not because I had any ulterior intention that I failed to ask. I was simply overwhelmed with anguish and grief at being separated from the Tathagata.”

Kāśyapa said:

“That too was an offense. You attended closely upon the Buddha; how could you not know that all conditioned phenomena are impermanent, but instead grieve so deeply? That was a grave offense. This is your sixth offense; cast down another tally.

“You have yet another offense. In the presence of laypeople, you revealed the sign of the Buddha’s concealed male organ before women.”

Ānanda replied:

“Great Virtuous One! I had no ulterior intention. It was only because those women were overcome by powerful sensual desire and surrounded by afflictions. If they saw the Blessed One’s concealed male organ, their sensual desire would cease.”

The venerable one said:

“You possess neither the wisdom-eye nor the knowledge of others’ minds. How could you know that when those women saw the Buddha’s concealed male organ, their sensual desire would cease? This is your seventh offense; cast down another tally.

“You have yet another offense. On your own initiative, you displayed the Tathagata’s golden body to women. When they saw the Buddha, they wept, and their tears stained and defiled the Buddha’s venerable form. This was your offense.”

Ānanda said:

“It was not that I lacked reverence, but I thought that if certain sentient beings could see the Buddha’s golden body, they would all say, ‘May my bodily marks one day become like those of the Buddha.’”

Kāśyapa said:

“You possess neither the wisdom-eye nor the knowledge of others’ minds. How could you know that sentient beings would make such a vow? This is your eighth offense; cast down another tally.

“Furthermore, you have not yet become free from desire, and you may not remain among the Sangha of those free from desire. You must leave. This supreme assembly of noble ones cannot compile the teachings together with you.”

After the venerable Kāśyapa had charged him with those eight offenses of wrongdoing, Ānanda looked all around. Grieved at heart, he lamented, saying:

“Alas, how painful! How have I come to this? No sooner have I been separated from the Tathagata than I am left without refuge or aid. Having lost the great light, to whom shall I now speak?”

When the venerable Kāśyapa charged him with those offenses, the devas in the sky praised him together, saying:

“Great sage, you should know that the hosts of devas are increasing while the asuras are declining. The Blessed One’s true Dharma will long endure. The power of the Path possessed by this great śrāvaka nearly equals that of the Buddha; therefore, he has brought forth these eight matters and charged that venerable one with offenses. The virtue of that śrāvaka is second only to the Buddha’s. Thus, we know that the Buddhadharma will not perish.”

At that time, Ānanda again addressed the venerable one:

“Great Virtuous One, please be gracious and forgive me. In accordance with the Dharma, I confess and repent of these offenses and dare not commit them again. Yet when the Buddha, the Blessed One, was about to enter nirvana, he instructed me: ‘Ānanda! After my parinirvana, do not grieve or weep. I entrust you to Mahākāśyapa.’ How, then, could the venerable one refuse to accept me merely because he sees that I have committed a few minor offenses? Please be gracious and carry out the Great Teacher’s instruction.”

Kāśyapa said:

“Do not grieve or weep. Because of you, wholesome dharmas will develop and will not perish. We must compile the Tathagata’s sacred teachings. You must leave this place, for the noble assembly cannot compile them together with you.”

The venerable Aniruddha said to Kāśyapa:

“Without Ānanda, how can we compile the teachings?”

Kāśyapa replied:

– Although Ananda possessed all the virtues, he had not yet become free from the defilements of desire, anger, and delusion; as one still in training who had not completed the task, he could not participate in the compilation with them.

Kasyapa then said to Ananda:

– Depart quickly and exert yourself in what must be done. Once you have attained arhatship, the assembly of noble ones will compile the teachings together with you.

Having only just been separated from the Great Teacher, Ananda's heart was already sorrowful with longing; now, having also been censured and expelled, he became even more distressed. He went to Sanghavardhana Village to undertake the rains retreat and took a youth from the village as his attendant. During that time, Venerable Ananda applied himself with the utmost diligence and regularly taught the wondrous Dharma to the four assemblies. The youth thought: “Is my original teacher a trainee who has become free from desire, or a non-trainee who has become free from desire? I shall enter the corresponding meditative absorption and examine his mind.”

Having entered meditative absorption and examined him, the youth saw that the venerable one's mind was that of a trainee who had become free from desire. After emerging from absorption, the youth approached the venerable one, stood to one side, and spoke this verse:

Dwell peacefully and quietly beneath a tree,

With one-pointed right mindfulness of the palace of nirvana.

Teacher, take care and cultivate with diligence;

Before long, you shall enter the path of perfect cessation.

After hearing the essential meaning spoken by the youth, throughout the day and night, whether sitting or walking, the venerable one concentrated with the utmost diligence on refining his mind and removing the obstructive dharmas. During the first watch of the night, he continually walked or sat, steadfastly clearing away all obstructive dharmas. During the middle watch, the venerable one washed his feet, entered his room, lay on his right side with one foot resting upon the other, brought light to mind, and remained mindful of the time to awaken. As he directed his mind in this way, before his head had touched the pillow, he eliminated all outflows of the mind, attained liberation, realized arhatship, and experienced the bliss of liberation. He then went to the great assembly in Rajagrha.

Knowing that the venerable one had attained the fruit, the whole assembly praised him as a great person. At that time, Mahakasyapa and the five hundred arhats went together to the Pippala Cave. After the assembly had gathered, the venerable one said to them:

– You should know that in future ages there will be dull-witted and distracted bhiksus. Without summary verses, they will be unable to recite and retain the Sutra, Vinaya, and Abhidharma. Therefore, in the morning we should compile summary verses corresponding to the matters, and after the meal we shall compile the Sutra, Vinaya, and Abhidharma.

Hearing this, the bhiksus said to the venerable one:

– We may now compile the verses first.

After the midday meal, they again asked:

– Which portion should be compiled first?

The venerable one said:

– The Sutra should be compiled first.

At that time, the five hundred arhats together invited Mahakasyapa to ascend the lion seat. After taking his seat, the venerable one said to Ananda:

– Venerable one, are you able to select and compile the sutras taught by the Tathagata?

He replied:

– I am able.

The venerable one made the formal motion:

– Venerable Sangha, please listen. This Venerable Ananda is able to select and compile the sutra teachings given by the Tathagata. If it is timely for the Sangha and the Sangha approves, the Sangha now appoints Venerable Ananda to select and compile the sutra teachings given by the Tathagata. This is the motion.

Next, he performed the formal act:

– Venerable Sangha, please listen. This Venerable Ananda is able to select and compile the sutra teachings given by the Tathagata. The Sangha now appoints Venerable Ananda to select and compile the sutra teachings given by the Tathagata. If the venerable ones approve of this Ananda selecting and compiling the sutra teachings given by the Tathagata, let them remain silent. Whoever does not approve should speak. The Sangha has approved of this Ananda selecting and compiling the sutra teachings given by the Tathagata. The Sangha has approved through silence. Thus do I record it.

When Venerable Ananda was about to recite the Dharma, the five hundred arhats each spread their sanghati robes upon the seat. Ananda looked in every direction and aroused loving concern for all classes of sentient beings. With the deepest reverence for the true Dharma and respect for his fellow practitioners of the holy life, he circumambulated the high seat clockwise, bowed his head in homage, made the prescribed obeisance directly before the senior elder, contemplated impermanence, placed his hand upon the seat, and sat upright and composed.

He then carefully surveyed the noble assembly and saw that it was like the vast ocean, profound, still, and tranquil. He therefore thought: “I personally heard those sutras from the Buddha, or heard them recounted; whether they were spoken in the naga palace or in the heavens, I received and retained them all without forgetting anything. I should now proclaim them.”

At that time, the devas said to one another:

– You should know! Noble Ananda is about to proclaim the sutra teachings given by the Tathagata. Listen with one-pointed attention.

A devaputra spoke this verse:

He who established the wondrous Dharma,

Bringing benefit to the three-thousandfold world,

Proclaimed the fearless Dharma of the noble ones,

Like the roaring of a lion.

All of you, with utmost sincerity,

Listen to the wondrous Dharma being taught.

Those who desire peace and happiness

Should understand this true meaning.

Venerable Kasyapa spoke a verse to Ananda:

Venerable one, proclaim the Buddha's words,

The supreme Dharma among all dharmas.

All the teachings expounded by the Great Teacher

Bring benefit to beings everywhere.

Upon hearing the Great Teacher's name, Venerable Ananda was filled with loving remembrance. Turning his head toward the place of the Buddha's nirvana, he joined his palms with utmost sincerity and said in the common tongue:

– Thus have I heard. At one time, in the Deer Park at the Place Where the Seers Fell, near Varanasi, the Blessed One said to the five bhiksus:

– This is the noble truth of suffering. When one gives proper attention to this Dharma that has been heard, there arise the eye, knowledge, illumination, and awakening... as fully explained above in the Sutra of the Three Turnings of the Dharma Wheel.

Then Venerable Ajnata Kaundinya said to Mahakasyapa:

– I myself heard this wondrous Dharma directly from the Buddha. The Blessed One compassionately taught it to me. Through the power of this sutra, the boundless ocean of our blood and tears was dried up; we crossed over the mountain of bones; the gates to the evil destinies and the Avici hell were sealed shut; and the paths to the heavenly palaces and liberation were skillfully opened. When I heard this profoundly wondrous sutra taught, I became separated from dust and defilement with regard to all dharmas and attained the pure Dharma eye. Eighty thousand devas also obtained benefit.

Upon hearing these words, the devas in the sky and the bhiksus who had not yet become free from desire suffered as though a thousand arrows had pierced their hearts. Wailing and weeping, they said with one voice:

– Alas! Alas!

They spoke this verse:

Calamitous indeed is this world;

Impermanence makes no distinctions.

It destroys the treasury of precious jewels

And dries up the ocean of merit.

I myself, in the Buddha's presence,

Heard this Dharma of liberation;

Now, in another place,

The Tathagata's words are recounted.

Upon hearing the sutra recited, the entire assembly lamented:

– Alas! What a calamity! The immense power of impermanence spares nothing; thus has it destroyed the eye of the world.

At that time, Kaundinya rose from his seat and sat squatting. Seeing this, the other arhats respectfully rose from their seats, sat squatting, and said:

– Alas! What a calamity—the immense power of impermanence! How is it that we ourselves once heard the Blessed One teach the Dharma directly, yet now can hear it only through recitation?

They spoke this verse:

The Most Honored One of the eight classes has departed;

Why have we not entered cessation?

The Buddha is no more, and the world is empty;

Who will guide living beings onward?

At that time, the arhats all entered the fourth dhyana, surveyed the world through the power of their vows, and then emerged from absorption. They asked Venerable Ananda:

– Have you come for the sake of the Dharma?

He replied:

– Venerable ones! I have come for the sake of the Dharma. Have you also come for the sake of the Dharma?

They replied:

– Indeed.

At that time, Mahakasyapa thought: “I have compiled the first discourse taught by the Buddha, and it has neither been opposed nor criticized by my fellow practitioners of the holy life. Thus it is known that this discourse is truly the teaching of the Buddha.”

The Venerable One again asked Ananda:

“Where did the Blessed One teach the second discourse?”

In a clear voice, Ananda replied:

“The Blessed One also taught it at Varanasi.”

He asked:

“To whom did he teach it?”

Ananda replied:

“To the five bhiksus.”

He asked:

“How did he teach it?”

Ananda replied:

“He taught it thus: ‘Bhiksus, you should know that there are Four Noble Truths. What are the four truths?

“‘They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path.

“‘What is the Noble Truth of Suffering?

“‘It is the suffering of birth, the suffering of illness, the suffering of aging, the suffering of death, the suffering of separation from what one loves, the suffering of encountering what one hates, and the suffering of not obtaining what one seeks. In brief, the suffering that arises from pursuing the five skandhas is called suffering.

“‘What is the Noble Truth of the Origin of Suffering?

“‘It is the delight and craving that arise together everywhere and produce attachment; this is called the origin of suffering.

“‘What is the Noble Truth of the Cessation of Suffering?

“‘It is the complete elimination and abandonment of the delight and craving that arise together everywhere, produce attachment, and lead to the continued appropriation of future existence. When defiled craving is completely extinguished, sublime nirvana is realized.

“‘What is the Noble Truth of the Path leading to the cessation of suffering?

“‘It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the Noble Truth of the Path leading to the cessation of suffering.’ When this Dharma was taught, the mind of the Venerable Ajnata Kaundinya was liberated from the afflictions, and the other four bhiksus, freed from dust and defilement, attained the pure Dharma-eye.”

Then the Venerable Ajnata Kaundinya said to the Venerable Kasyapa:

“I personally heard the Buddha teach these Dharmas. After hearing the Dharma, my mind was liberated from the afflictions, and the other four bhiksus, freed from dust and defilement, attained the pure Dharma-eye.”

The Venerable One thought:

“I have compiled the second discourse taught by the Blessed One, and it has neither been opposed nor criticized by my fellow practitioners of the holy life. Therefore, it is known that this discourse is truly the teaching of the Buddha.”

The Venerable One again asked Ananda:

“Where did the Blessed One teach the third discourse?”

In a clear and resonant voice, Ananda replied:

“The Blessed One also taught it at Varanasi.”

He asked:

“To whom did he teach it?”

Ananda replied:

“To the five bhiksus.”

He asked:

“What did he teach?”

Ananda replied:

“He taught it thus: ‘Thus have I heard. At one time, while dwelling in the Deer Park at Varanasi, the Blessed One addressed the five bhiksus: “Bhiksus, you should know that form is not self. If form were self, form would not be subject to illness or undergo suffering and distress. One could say, ‘May my form be thus; may my form not be thus.’ Yet form does not function according to one’s wishes. Therefore, you should know that form is not self. The same is true of feeling, perception, formations, and consciousness...”’ The teaching was given in full as before.

The Buddha asked the five bhiksus:

“What do you think? Is form permanent or impermanent?”

They replied:

“Venerable Sir, form is impermanent.”

The Buddha said:

“Since form is impermanent, it is suffering—whether the suffering of suffering, the suffering of change, or the suffering of conditioned existence. Thus, does a learned disciple among my sravakas hold to a self, thinking that form is the self, that the self possesses forms, that form belongs to the self, or that the self abides within form?”

“No, Blessed One.”

“In the same way, you should know whether feeling, perception, formations, and consciousness are permanent or impermanent. The same applies to all forms, whether past, future, or present; internal or external; coarse or subtle; superior or inferior; far or near: all are without self.

“Bhiksus, you should carefully contemplate form with right wisdom. Likewise, feeling, perception, formations, and consciousness, whether past, future, or present, should all be carefully contemplated with right wisdom, as explained above. If a noble disciple among my sravakas contemplates these five aggregates of clinging as being without self or anything belonging to a self, then, having contemplated them in this way, he knows that in the world there is neither a subject nor an object of appropriation, and he is no longer carried along by their transformations. Awakening to this for himself, he realizes nirvana: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’”

When the Buddha taught this Dharma, the minds of the five bhiksus were liberated from the afflictions.

At that time, all the arhats thought:

“We have compiled the third discourse taught by the Buddha, and it has neither been opposed nor criticized by our fellow practitioners of the holy life. Therefore, it is known that this discourse is truly the teaching of the Buddha.”

Ananda then recited in full the other scriptural teachings delivered by the Blessed One in royal palaces, villages, towns, and cities. The arhats compiled them together. Discourses concerning the five skandhas were placed in the Skandha Section.

Discourses concerning the six ayatanas and the eighteen dhatus were placed in the Ayatana and Dhatu Section. Discourses concerning dependent origination and the Noble Truths were placed in the Dependent Origination Section. Discourses spoken by sravakas were placed in the Sravaka Section.

Discourses spoken by the Buddha were placed in the Buddha Section. Discourses concerning the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, and factors of the Path were placed in the Noble Path Section. Discourses associated with verses were called the Samyukta Agama (Samyukta was formerly translated according to its meaning as “Miscellaneous”).

Long discourses with extensive teachings were called the Dirgha Agama. Discourses of medium length with teachings of medium extent were called the Madhyama Agama. Discourses treating one topic, two topics, and so forth up to ten topics were called the Ekottara Agama.

At that time, Mahakasyapa said to Ananda:

“The Sutra Pitaka consists solely of these Agama discourses; apart from them, there are no other discourses.”

Having said this, the Venerable One descended from the high seat and addressed the assembly:

“You should know that together we have completed the compilation of the discourses taught by the Buddha. We shall next compile the Vinaya.”

Hearing this, everyone praised him, saying:

“Excellent!”

At that time, among the assembly, only the Venerable Upali was thoroughly versed in the circumstances that gave rise to the Vinaya rules. Kasyapa again ascended the high seat and addressed the assembly:

“You should know that the Venerable Upali has mastered the entire Vinaya and was declared by the Blessed One to be foremost among those who uphold the Vinaya. I therefore invite him to compile the Vinaya.”

The assembly said:

“We assent.”

Kasyapa then said to Upali:

“Venerable One, are you able to select and compile the Vinaya taught by the Tathagata?”

He replied:

“I am.”

The Venerable One made the formal motion:

“Venerable Sangha, listen. This Venerable Upali is able to select and compile the Vinaya taught by the Tathagata. If it is the proper time for the Sangha, and if the Sangha approves, the Sangha now appoints the Venerable Upali to select and compile the Vinaya taught by the Tathagata. This is the motion.”

Next, the formal act was performed in accordance with the wording of the motion.

After the formal act had been completed, the Venerable Kasyapa descended from the seat. The Venerable Upali ascended the lion seat.

THE MULASARVASTIVADA

VINAYA MISCELLANY

End of Fascicle Thirty-Nine.