根本說一切有部毘奈耶雜事

The Eighteenth Fascicle

General summary verse for the fifth section:

Distribution of the deceased’s possessions, the threefold recitation,

Forfeiture, falling, self, body, death,

What is improper for bhikshus,

And the five kinds of hides that may not be used.

First summary verse within the fifth section:

Distribution of the deceased’s possessions, the threefold opening recitation,

Maudgalyayana was beaten and consequently died,

One should not make things excessively large,

Nor possess many kinds of precious jewels.

– The occasion arose in Jeta Grove, in the city of Shravasti. In the city there was an elder who, not long after taking a wife, had a son. When the boy came of age, he went forth in the Buddha’s Dharma. Unfortunately, he fell ill and died. The bhikshus took his body, together with his robes and bowl, and left them by the roadside. Some laypeople saw this and said:

– A Shakyan ascetic has died and been cast aside.

Someone said:

– Let us go and see.

After looking, they recognized him and informed everyone that he was the elder’s son. The people reproached them, saying:

– Those who go forth among the Shakyans receive no assistance. Had this man formerly remained at home, his relatives would certainly have cremated him according to the proper rites.

The bhikshus reported this to the Buddha. The Buddha said:

– If a bhikshu dies, offerings should be made to his body.

The bhikshus did not know how such offerings should be made. The Buddha said:

– He should be cremated.

The Venerable Upali addressed the Blessed One:

– As the Buddha has taught, there are eighty thousand kinds of protective organisms within the body. How, then, may it be burned?

The Buddha said:

– These organisms live while the person lives and die when the person dies; therefore, there is no fault in cremation. If the body has sores, it may be burned only after careful examination has shown that no living organisms are present.

When they were about to perform the cremation, they could find no firewood. The Buddha said:

– The body may be released into a river. If there is no river, dig a pit and bury it.

During the summer the ground was damp and contained many insects and ants. The Buddha said:

– In a secluded place deep within a great forest, lay the body with its head facing north and resting on its right side. Use a stalk of grass to support the head and cover the body with grass or leaves. When conducting a bhikshu’s funeral, one should ask someone capable of doing so to recite the Sutra of the Threefold Opening on Impermanence and to pronounce verses of aspiration for him.

After completing the matter and returning to the monastery, they dispersed without bathing. Seeing this, laypeople reproached them, saying:

– The Shakyans are truly unclean; they have touched a corpse yet do not bathe.

The Buddha said:

– It should not be so. You must bathe.

They all bathed. The Buddha said:

– Those who directly touched the corpse should bathe. Those who did not directly touch it need only wash their hands and feet.

Upon returning to the monastery, they did not pay homage to the stupa. The Buddha said:

– You should pay homage to the stupa.

– The occasion arose in the city of Rajagriha. The Venerable Shariputra and Maudgalyayana regularly contemplated the five destinies: hell beings, hungry ghosts, animals, devas, and human beings. While journeying through the Avichi Hell, Shariputra said to Maudgalyayana:

– Venerable one, you should bring the torment of burning heat in this hell to a halt.

Hearing this, Maudgalyayana flew into the sky and caused a great rain to fall upon the great hell, with drops as large as cartwheels. Wherever the rain fell, it was consumed by the hell’s fierce flames. Seeing this, Shariputra said to Maudgalyayana:

– Venerable one, stop now and let me extinguish those flames.

He replied:

– As you wish!

Shariputra then entered the samadhi of liberation and caused a great rain to fall, turning the entire Avichi Hell into mud and making it cool, so that its torments ceased. They saw the heterodox teacher Purana Kashyapa, who, because he had formerly preached false and evil doctrines to others, was now undergoing retribution in an enormous body. Five hundred iron plows were plowing his tongue until it bled. When he saw the two Venerable Ones, he said:

– Venerable sirs, if you go to Jambudvipa, convey these words of mine to my disciples: “While alive, my mouth proclaimed false teachings and deceived others. Through the power of that evil karma, I have fallen into the Avichi Hell, where five hundred iron plows plow my tongue until it bleeds, causing immeasurable suffering.” Whenever you make offerings to the stupa dedicated to me, my body’s agony becomes even more intense. From now on, you must no longer make offerings.

Having heard this, the two Venerable Ones silently acknowledged his request. After returning from hell to Rajagriha, they entered the city together. On the road they encountered heterodox practitioners belonging to a sect whose members carried staffs, clubs, and garlands. They conferred among themselves:

– We want to beat those Shakyan ascetics.

One of them said:

– This is indeed the right time, but we should beat them only if they are at fault; do not harm those willing to listen. Let us question them first. If their answer pleases us, well and good; if it does not, it will not be too late to beat them.

Shariputra was walking ahead. As soon as he arrived, they asked him:

– Bhikshu, are there any ascetics within the Ajivika community?

He thought, “With what intention is this question being asked?” Shariputra contemplated and knew that they wanted to beat him, so he spoke this verse: (The naked heterodox practitioners called themselves Ajivikas.)

Within the Ajivika community there are no ascetics;

Ascetics are found within the Shakyan community.

If an arhat still possesses craving,

Then he is an ordinary person, a foolish man.

The heterodox practitioners did not understand the meaning of the verse and said to the Venerable One:

– You have praised us, so you may go as you please.

The Venerable One then continued on his way.

As his karma from a former life was about to ripen, the Venerable Maudgalyayana slowly approached. Seeing him, the heterodox practitioners asked:

– Bhikshu, are there any ascetics within the Ajivika community?

Unless one first directs one’s contemplative knowledge toward a matter, even an arhat’s wisdom will not know it. Therefore, the Venerable One replied:

– How could there be any ascetics within your community? As the Buddha taught:

– This is the first ascetic; this is the second ascetic; this is the third ascetic; this is the fourth ascetic. Outside these, there are no other ascetics. Brahmins possess only an empty name: they are called ascetics and brahmins but lack the true substance. Thus, amid devas and humans and the community of shravakas, I utter no falsehood but proclaim the lion’s roar.

Furthermore, when your teacher Purana Kashyapa was a human being, he preached false and evil doctrines and deceived everyone. He was therefore reborn in hell with an enormous body, where five hundred iron plowshares plow his tongue until it bleeds, causing immeasurable suffering. He entrusted this message to me:

– Because I preached false and evil doctrines to others and deceived sentient beings, I have now fallen into an evil destiny and endure the torment of having my tongue plowed. Please inform all my followers that you must no longer make offerings to my stupa. Every offering causes my body’s excruciating agony to increase many times over. From now on, remember my instruction.

After hearing this, they became furious and said:

– Everyone should know that this bald-headed ascetic has not only deliberately spoken of our faults but has even slandered our teacher. What should we do now?

One of them said:

– Beat him nearly to death—what else is there to discuss? There is no need to deliberate whether he is at fault before beating him. Slandering our great teacher is itself a grave offense, so beating him is entirely justified.

The entire group struck the Venerable One with their staffs, crushing his body as a mallet crushes reeds. They then scattered and departed.

The Venerable Shariputra wondered why the Venerable Maudgalyayana, who had been walking behind him, was so slow and had not arrived. He therefore turned back to look and saw the Venerable One’s body crushed like beaten reeds and strewn upon the ground. He asked:

– Venerable one, why are you in this condition?

He replied:

– Shariputra, this karma has ripened. What can be done?

Shariputra said:

– Among the community of shravakas, are you not honored as foremost in supernormal powers? How, then, did you come to this?

He replied:

– Restrained by the force of karma, I could not even remember the word “supernormal,” so how could I have manifested such powers?

Shariputra then wrapped the Venerable One’s body in his seven-paneled robe as though wrapping an infant, took him in his arms, and carried him back to the monastery. Everyone was alarmed. They gathered together and asked Shariputra:

– Why is the Venerable One’s body in this condition?

He replied:

– He was beaten with staffs by heterodox practitioners and crushed in this way.

The Venerable One gently laid the robe upon the ground. The bhikshus asked Shariputra:

“Did not the Great Teacher declare that, among the assembly of hearers, the Venerable Maudgalyayana was foremost in supernormal powers?”

They replied:

“Indeed. You should know that the power of karma is exceedingly great. Although Mahamaudgalyayana possessed immense strength and, by pressing the great toe of his right foot upon Sakra, Lord of the Devas’ Palace of Victory, caused it to shake and nearly topple, and although the Tathagata praised the Venerable as one of great might and foremost in supernormal powers among the assembly of hearers, nevertheless, because the force of his former karma had taken hold of him, he could no longer even remember the word ‘supernormal,’ much less manifest such powers.”

At that time, the Venerable Maudgalyayana thought: “With this useless, impure body, I have remained close to the Buddha to serve him, carrying out the Buddha’s commands according to my strength and ability without transgression. Thus I have repaid a small measure of kindness to the Teacher; yet how could I ever fully repay the Ocean of Virtue? I can no longer bear the burden of this body. I am utterly weary of this vessel of boundless suffering. I should seek quiescence and ought not remain here much longer.”

The Venerable retained his vital faculty but relinquished his allotted lifespan. When the bhiksus who had not yet attained the noble path witnessed this, their hearts became deeply sorrowful and the aspiration for deliverance arose within them. They went into the forest wilderness, lived with few desires beneath trees, withdrew far from human society, and devoted themselves to cultivating quiescence.

At that time, throughout Rajagriha and the other dwelling places, everyone heard that the staff-bearing non-Buddhists had together beaten the noble Mahamaudgalyayana, crushing his entire body like reeds pounded by a pestle; that Sariputra had wrapped him in his robe like an infant and carried him back to the Bamboo Grove; and that he was barely breathing, suffering excruciating pain, and would soon die.

Hundreds of thousands of people assembled in the Bamboo Grove. The officials reported to the king:

“The staff-bearing non-Buddhists have together beaten the noble Mahamaudgalyayana, crushing his entire body like reeds pounded by a pestle. Sariputra wrapped him in his robe like an infant and carried him back to the Bamboo Grove. He is barely breathing, suffering excruciating pain, and will soon die.”

On hearing this, the king was filled with grief. Together with the members of the inner palace, the crown prince, the chief minister, and the people of the city, he gathered at the Bamboo Grove. When they saw the king approaching, the people opened a path for him. The king went to the Venerable, his face streaming with tears, and fell to the ground like a great tree that had been felled. Clasping the Venerable’s feet, he wept and cried:

“How did you suddenly come to such a state?”

The Venerable replied:

“Great King, this has come about because karma created in a former life has now ripened. What can be done?”

The king became furious and commanded his ministers:

“Go everywhere and search for those non-Buddhists. If you capture them, place them in an empty room and burn them with fire.”

The Venerable said:

“Great King, you should not do this. The karma I formerly created is like a powerful torrent pouring directly upon my own body; no one else can undergo it in my stead.”

The king told his ministers:

“If that is so, it is difficult to act contrary to the command of a superior. If you capture them, you must expel them from the country.”

The king then said:

“Whatever I possess, I offer to the noble one for you to use as you please. Noble one, were you not praised by the Blessed One as foremost in supernormal powers among the hearers? Why, then, did you not fly away to escape this suffering?”

The Venerable replied:

“Great King, it is true that the Great Teacher said so. Yet when the force of karma took hold of me, I could not even remember the word ‘supernormal,’ much less manifest such powers! The Great Teacher never speaks falsely; he himself uttered this verse:

Though a hundred kalpas may pass,

Karma once performed is never lost;

When causes and conditions converge,

One personally receives its result.

I am now receiving the result of my karma. What more is there to say?”

King Ajatasatru wiped away his tears with his robe and said to the physicians:

“If, within seven days, you do not restore all the limbs of the Venerable’s body to their former condition, I shall deprive you of all the stipends you presently receive.”

The king then ordered a minister to attend personally upon the Venerable. He reverently bowed with his head at the Venerable’s feet and then took his leave and returned.

Mahamaudgalyayana said to Sariputra:

“Venerable one, please understand and graciously forgive me, graciously forgive me. I shall enter nirvana.”

Hearing this, Sariputra said:

“The two of us sought the wholesome Dharma together, went forth together, realized the deathless nectar together, and should enter final nirvana together. So it should be.”

When the Venerable Asvajit heard that Mahamaudgalyayana’s body had been subjected to such suffering, he came to comfort him and inquire after him, saying, “Venerable one, you should know:

Neither upon a mountain nor beneath the sea,

Is there any place at all,

Nor even anywhere in the sky,

Where one can escape the karma one has done.

Like a shadow following a person,

It never remains behind in one place;

Good and evil karma are never lost—

Thus taught the Supreme One.”

Mahamaudgalyayana and Sariputra bowed with their heads at the feet of the Venerable Asvajit, circumambulated him three times clockwise, and said:

“Acarya,

The task I had to do is done;

Now I bid my final farewell.

I shall enter nirvana without remainder,

That cool and peaceful realm.”

The Venerable Asvajit spoke this verse to the Venerable Sariputra:

“The task you had to do is complete;

You have always turned the Dharma wheel according to the Buddha’s intent.

Today you wish to enter nirvana;

The lamp of the true Dharma in the world is extinguished.”

The physicians, having received the king’s command, discussed the matter among themselves:

“The king has issued a stern command. What are we to do?”

One of them said:

“What can be done? The noble one is advanced in years, and his body has been shattered by clubs like reeds pounded by a pestle. How could he be healed? Yet this Venerable possesses great compassionate power. If we implore him, he will show us mercy.”

Everyone said, “That is indeed an excellent plan.” Together they went to see the Venerable, bowed with their heads at his feet, and said:

“The Great King has commanded all the physicians that if, within seven days, we do not restore the noble one’s body to its former condition, he will deprive us of all the stipends we presently receive. But the noble one is advanced in years and has suffered this grievous injury; it is truly difficult for you to recover. We beseech you, out of compassion, to employ some skillful means so that we do not lose our stipends.”

The Venerable said to them:

“If that is so, go and report to the king that after seven days the noble Maudgalyayana will enter Rajagriha to seek alms.”

The physicians rejoiced, took their leave, and together went to the king and reported:

“After seven days, the noble Maudgalyayana will enter Rajagriha and go on almsround in due order.”

On hearing this, the king rejoiced greatly and said:

“Excellent, if it is truly so.”

After seven days, through his supernormal powers, the Venerable suppressed his pain, entered Rajagriha, went on almsround from house to house in due order, and came to the gate of the royal palace. Seeing him, the gatekeeper reported to the king:

“The Venerable Mahamaudgalyayana is at the gate and wishes to see the Great King.”

Upon hearing this report, the king was overjoyed. He hastily arose, prepared a seat, and went outside the gate. On seeing the Venerable, he prostrated himself upon the ground with all five limbs, reverently paid homage, invited him inside, and seated him upon the prepared seat. He then asked:

“Noble one, is your revered body now at ease when you walk?”

The Venerable replied:

“Great King, you should know:

What need have I now for this body of blood and flesh,

Which bears unceasing suffering and pain?

Now that all the serpent’s venom has been expelled,

In peace I shall reach the city of nirvana.

Within the city of nirvana there is no suffering,

Nor do the conditions from which suffering arises remain.

The Buddha and the noble assembly dwell therein;

Fools who wander in samsara cannot enter.

Great King, you should know that this is my past karma, and therefore I must undergo the result of having my body pounded like reeds. It cannot be healed. Even if a great physician-king of ancient times were here, he could not cure it completely. Please release the physicians.”

On hearing this, the king ordered that the physicians be released. Then, his face streaming with tears, he bowed with his head at the Venerable’s feet.

After exhorting the king not to be heedless and briefly teaching him the Dharma, the Venerable took his leave.

At that time, the Venerable Sariputra entered meditative concentration and contemplated why the Venerable Maudgalyayana, though he had met with such suffering and calamity, still entered the city to beg for alms. He then perceived that Maudgalyayana was about to enter nirvana.

After seeing that the Venerable Maudgalyayana had been beaten, the Venerable Sariputra was overcome with sorrow and fell grievously ill. He thought: “The Venerable Maudgalyayana is entering nirvana; why should I remain here? I should attain final nirvana before him!”

Having thought thus, the Venerable went to see the Venerable Ananda and took his leave, as related fully in the sutra. He next went to see the Blessed One, bowed with his head at the Buddha’s feet, sat to one side, and addressed the Blessed One:

The Buddha’s teaching I have upheld,

And taught to others as my strength allowed.

I have served the Noble Sangha,

And my mind does not cling to this body.

Having diligently completed my task,

I have cultivated the practice leading to nirvana.

My three karmic activities of body, speech, and mind

Have followed the right path without deviation.

I do not crave continued birth,

Nor do I grieve over death.

Therefore, I shall enter nirvana;

This bliss is supreme.

After the Venerable had spoken this verse, the Blessed One asked:

“In this sublime teaching, though you arrived last, you are the first to depart. What is your intention?”

The Venerable respectfully joined his palms and spoke this verse:

“I cannot bear to see the Buddha enter nirvana;

The eminent Maudgalyayana feels likewise.

The general of the Buddha’s Dharma has completed his task,

And therefore wishes first to realize final nirvana.

I beseech you, Great Sage, Honored One among humans:

I wish to return to my native place,

To expound the Dharma to my relatives,

And then cast off this body of the five skandhas in samsara.”

The Buddha said to Sariputra:

“Do you wish to enter nirvana?”

“Blessed One, I wish to enter nirvana.”

The Buddha asked again:

“Do you wish to enter nirvana?”

“Well-Gone One, I wish to enter nirvana.”

“Sariputra, since you wish to enter nirvana, all conditioned phenomena are impermanent, subject to arising and cessation. You may do as you intend; what more is there for me to say?”

Thereupon, Sariputra bowed to the Buddha for the last time, respectfully joined his palms, circumambulated him three times to the right, and departed after taking his leave.

He then went to see the great Maudgalyayana and said:

“Venerable one, I am gravely ill. Do you know this? I wish to return to the village of Nalada, expound the Dharma to my kinsfolk, and then proceed into nirvana.”

Maudgalyayana replied:

“Venerable one, you should do as you intend. I too shall return to the village of Grove Garden, expound the essential Dharma to my relatives, and then enter nirvana.”

Afterward, Sariputra went to see Nanda, Ananda, Aniruddha, Revata, Bhadraka, Rahula, and the other great sravakas. He took leave of them all and said that he was about to enter nirvana. Those venerable elders said:

“Take care.”

Sariputra, his attendant, the novice Cunda, and the assembly of bhiksus journeyed to the village of Nalanda, about twenty miles southeast of Nalanda Monastery. The Venerable Rahula and the assembly of bhiksus followed behind.

With words of loving-kindness, the Venerable Sariputra said to Rahula:

“If one aspires to attain liberation,

One should know that all things are impermanent.

Nothing in the world is worthy of attachment;

Contemplate rightly in this way and do not be heedless.

The impermanent life of the body holds no joy;

Like a drawing upon water, it cannot endure.

Fully understand that all things are like a dream;

The compound of life is fraught with such danger.

Revere the Buddha, revere the Dharma, and make offerings to the Sangha;

Rely upon and follow the Buddha’s treasury of Dharma.

Rahula, listen to my instruction:

You should draw near to senior elders.

If you have any doubts concerning the Tripitaka,

Apart from me, it will be difficult to find one who can answer them.

Should any arise, ask the Blessed One;

He will expound the true meaning and resolve your doubts.”

The Venerable Rahula replied in verse:

“As I contemplate the course of events,

Before long, the Buddha too will pass into cessation.

Like a tree whose four branches are burning,

How can the trunk remain standing?”

The Venerable Rahula bowed with his head at Sariputra’s feet, circumambulated him three times, fully understood that all conditioned phenomena are impermanent, and then returned.

Leaving the land of Magadha, with the novice Cunda as his attendant, the Venerable Sariputra journeyed through the countryside and gradually reached the village of Nalada. Proceeding north, he stayed in the Sapa Grove, where he expounded the Dharma to his relatives and caused them to undertake the Three Refuges and the five precepts.

Hearing that Sariputra was about to enter nirvana, countless hundreds of thousands of beings gathered there. The Venerable discerned which among them could be guided and, according to their faculties, skillfully expounded the Dharma to them, instructing, exhorting, praising, and gladdening them. He enabled some to attain the Dharma of Warmth, some the Dharma of the Summit, Patience, or the Foremost Worldly Dharma; some attained stream-entry, once-returning, or non-returning; some went forth and realized the fruit of arhatship; some planted the seed of unsurpassed bodhi; and some planted the seed of a pratyekabuddha or a sravaka.

After guiding his relatives and the people and causing pure faith to arise in them, the Venerable rose into the sky in the morning, emitted a great radiance, manifested various miraculous transformations, and entered the wondrous nirvana without remainder.

At the very moment he attained final nirvana, the earth trembled, fire issued forth in the four directions and fell like shooting stars, and the sound of celestial drums resounded through the sky. Assemblies of bhiksus dwelling in Uttarakuru, on the eastern and western continents, on Mount Sumeru or the seven other mountains, on the Snow and Fragrant Mountains, in caves, along riverbanks, and in other places where they cultivated meditative concentration and enjoyed the bliss of liberation, saw the earth tremble in this manner and thought: “Why has the earth suddenly trembled so?”

Mindfully contemplating, they saw that their preceptor had entered nirvana, and they thought together: “Now we should not remain in Jambudvipa when our preceptor is no longer here.”

Having thought thus, eighty thousand arhat disciples of the Venerable simultaneously entered nirvana.

Early in the morning, Mahamaudgalyayana donned his robe, took up his alms bowl, and sustained his body through his spiritual powers. He entered Rajagriha and begged for alms in due order. He then returned to his dwelling, finished his meal, put away his robe and bowl, washed his feet, and went to see the Blessed One. Bowing with his head at the Blessed One’s feet, he said:

“This body is a compound of blood and gore,

Unstable, perilous, and ever-changing.

Like a poisoned cake, I shall cast it away;

May the Great Teacher compassionately grant me leave.”

The Venerable then spoke another verse:

“I no longer owe any debt;

My mind considers itself fulfilled.

The sea of birth and death has no shore,

But, freed from fear, I have reached the farther shore.

My friend Sariputra,

Possessed of great wisdom, has attained final nirvana.

Now I shall follow after him;

May the Great Hero know this.”

The Buddha asked Maudgalyayana:

“Do you wish to enter nirvana?”

He replied:

“Blessed One, I wish to enter nirvana.”

The Buddha asked again:

“Do you wish to enter nirvana?”

“Well-Gone One, I wish to enter nirvana.”

The Buddha then said:

“If you wish to enter nirvana, all conditioned phenomena are impermanent, subject to arising and cessation. You may do as you intend; what more is there for me to say?”

Mahamaudgalyayana bowed to the Buddha for the last time, respectfully joined his palms, circumambulated him three times to the right, and departed after taking his leave.

The Venerable went to the village of Grove Garden and expounded the Dharma to his relatives, in full as related above. Countless people undertook the refuges and precepts, aroused the aspiration, and realized the fruits. In the afternoon, the Venerable entered nirvana. Seventy-seven thousand of his arhat disciples simultaneously entered nirvana.

After the second noble one entered nirvana, his relatives, brahmins, and householders collected his relics and built stupas as offerings. They all created sublime, wholesome karma leading to heavenly rebirth and liberation.

Hearing that Sariputra and Maudgalyayana had entered nirvana, the Venerable Ananda and Rahula, their eyes brimming with tears, went to see the Buddha, bowed with their heads at his feet, and stood together to one side. The Venerable Ananda said:

“Blessed One!

When I heard that Sariputra and Maudgalyayana had passed into cessation,

My entire body and mind trembled.

My vision grew dim, and I could discern no direction;

Even if I heard the Dharma, my mind would remain confused.”

The Blessed One spoke this verse to them both:

“Do not be distressed;

All who are bound by affection must part.

I have already taught you this before.

Therefore, do not grieve or lament;

Whatever has been born cannot escape death.”

The world is truly impermanent;

Within the five realms of samsara,

Nothing endures.

After Upadhyaya’s body had been cremated, the probationer Cunda gathered Sariputra’s remains, together with his robes and bowl, and carried them back to Rajagriha. Upon reaching the dwelling place, after putting away the robes and bowl and washing his feet, Cunda went to the Venerable Ananda, bowed his head at his feet, sat to one side, and said:

“Venerable sir, you should know that my preceptor, the Venerable Sariputra, has entered nirvana. Here are his bodily remains, his three robes, and his bowl.”

Ananda took Cunda to see the Blessed One. He bowed his head at the Buddha’s feet, sat to one side, and said:

“When I heard that the Son of Sari had passed away,

My whole body became as though insensible;

I could no longer discern the directions,

And when hearing the Dharma, my mind could not understand.

“The probationer Cunda came and said to me:

“‘Venerable sir, you should know that my preceptor, the Venerable Sariputra, has entered nirvana. I cremated him and made offerings, gathered his relics, and brought his robes and bowl here. What should now be done?’”

The Buddha said to Ananda:

“Did the bhiksu Sariputra take the aggregate of moral discipline into nirvana with him?”

“No, Blessed One.”

“Did he take the aggregates of concentration, wisdom, liberation, and the knowledge and vision of liberation into nirvana with him?”

“No, Blessed One.”

“Furthermore, did Sariputra take into nirvana with him the teachings that I personally awakened to and proclaimed—the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path?”

“No, Blessed One! The Venerable Sariputra did not take these three undefiled aggregates of Dharma and these thirty-seven factors conducive to awakening into nirvana with him. Yet the Venerable Sariputra was fully endowed with moral discipline, greatly learned, of few desires, content, fond of dwelling in tranquility, always diligent, with right mindfulness present before him.

He was fully endowed with right wisdom, swift wisdom, wisdom of emancipation, penetrating wisdom, greatly beneficial wisdom, broad wisdom, exceedingly profound wisdom, peerless wisdom, and the wisdom of emptiness. He disclosed and instructed, encouraged and gladdened others; upon hearing, he understood clearly; and he proclaimed the teaching amid the assembly without timidity. Sariputra and I partook of the Buddha-Dharma together, but now that the Venerable One has entered nirvana, I remember him with sorrow, weeping and without joy.”

The Buddha said to Ananda:

“Do not grieve, sorrow, weep, or be joyless. It is impossible that things born through causes and conditions could be made to endure forever. Such a thing cannot be. Knowing that all conditioned things are subject to destruction, one should not grieve.

“Ananda, formerly I taught everywhere:

“‘All cherished and delightful things are impermanent and ultimately end in separation. It is like a great tree whose roots are deep and firm, whose branches and leaves are luxuriant, and whose flowers and fruits are abundant: whichever branch extends farthest outward will be the first to break. It is like a great jeweled mountain: the summit that soars highest will be the first to fall.’

“So it is now. While the Buddha remains the leader and the bhiksu Sangha still abides in the world, Sariputra has entered nirvana first. Furthermore, Ananda, wherever Sariputra traveled, those places became filled with praises; therefore, I have no anxiety. Hence, do not grieve. Such is the nature of the world: in the end, all returns to separation. Whether I am present in this life or have passed from sight, you should know to make an island of yourself and protect yourself; make the Dharma your island and use the Dharma as your protection. Have no other island and no other refuge.

“Ananda! Make an island of yourself ... and so forth ... taking no other refuge. Among the disciples in my teaching, those who uphold the precepts and discipline are foremost.

How does a bhiksu make an island of himself and protect himself; make the Dharma his island and the Dharma his protection, relying on no other island and taking no other refuge? A bhiksu contemplates the body within the body, diligent and rightly mindful, clearly knowing the anger, distress, and sorrow of the world, and therefore no longer giving rise to afflictions. He likewise contemplates the body externally, or internally and externally ... as explained extensively above.

He contemplates feelings, mind, and dharmas, diligent and rightly mindful, clearly knowing the anger, distress, and sorrow of the world, and therefore no longer giving rise to afflictions. This is precisely what it means to make an island of oneself, up to taking no other refuge.”

After hearing the Buddha teach in this way, Ananda bowed his head at the Buddha’s feet, took his leave, and departed.

At that time, the bhiksus all had doubts and asked the Blessed One:

“What karma did the noble Maudgalyayana formerly commit that caused the adherents of other paths to beat and crush his body?”

The Blessed One said:

“Bhiksus, no one could undergo in place of Mahamaudgalyayana the karma that he himself had committed. Long ago, in a certain city, there was a brahmin who, not long after taking a wife, had a son. When the son came of age, his father arranged a wife for him. Because he was deeply attached to his wife, when his mother became angry with his new wife, he grew very resentful and no longer respected his mother. His mother reproached him:

“‘Because you are attached to your wife, you even turn against me.’

“Hearing this, the wife conceived an evil thought:

“‘This old woman is already advanced in years, yet she still remains beside my husband and refuses to leave. Moreover, she insists on speaking of my husband’s faults.’

“From then on, she constantly sought faults in her husband’s mother. Later, the wife saw her parents-in-law engaged in a private matter and told her husband, causing them both to become angry.

“The son said to his mother:

“‘Though foolish and old, you still cannot restrain your mind, yet you insist on reproaching me, who am young.’

“He then became angry again and uttered these malicious words:

“‘If only some strong person would beat and crush her body as a pestle crushes reeds!’

“Bhiksus, do not entertain any doubt. The brahmin’s son at that time is now Maudgalyayana. Because he conceived an evil thought and spoke unrighteous words against his parents, for five hundred lifetimes his body was repeatedly beaten and crushed as a pestle crushes reeds. Even today, in his final body, although he was foremost in spiritual powers among my sravaka disciples, he still underwent this karmic retribution. Therefore, you should know that whatever karma one has formerly committed must be undergone by oneself; no one can take one’s place, and so forth. Thus should you train.”

After hearing the Buddha’s teaching, all the bhiksus respectfully practiced it.

The bhiksus again asked the Buddha:

“For what reason did the adherents of other paths not beat Sariputra, but instead beat Maudgalyayana?”

The Buddha taught:

“It is not only today that they beat one and let the other go; it was also so in the past. Listen carefully:

“Long ago, near a certain village, many boys had gathered to play. Seeing two young men approaching together, they said to one another:

“‘Let us beat these two for sport.’

“Then they discussed the matter among themselves:

“‘We should not beat them immediately. Let us question them first. Whoever gives a pleasing answer, we shall not beat; whoever gives a displeasing answer, we shall beat.’

“One of them asked:

“‘When is the weather cold?’

“One young man thought:

“‘Why are they asking this?’

“Seeing from their demeanor that they intended to beat him, the young man replied:

“‘Whether winter or summer matters not;

It only requires the wind to blow.

When there is wind, the weather is cold;

Without wind, the weather is not cold.’

“When the boys heard this, they allowed him to pass and then questioned the second man. He replied:

“‘In the winter months the weather is cold;

In summer there is no cold.

Everyone knows this fact;

Only the witless would have doubts.’

“Upon hearing this, the boys became angry, gave him a severe beating, and then departed.

“Bhiksus, the one who was allowed to pass in that former time is now Sariputra, and the one who was beaten is now Maudgalyayana. It is likewise today.”

At that time, the bhiksus had another doubt and said to the Blessed One:

“How extraordinary, Venerable One! When the Venerable Ananda experienced great anguish, the Blessed One, out of great compassion, brought him relief.”

The Buddha said to the bhiksus:

– That today I have dispelled Ananda’s sorrow is not extraordinary. In the past, I also removed Ananda’s sorrow. Listen attentively. In a former time, in the city of Varanasi in the kingdom of Kashi, there was a king named Brahmadatta, and so forth, up to: his realm was prosperous and secure. The king had a son named Sujata. Sujata had a son of handsome appearance, so he invited his relatives to assemble and give the child a name. They discussed the matter together, saying: “This is the grandson of the king of Kashi; he should be named Kashi Sundara.”

Then, one day, Prince Sujata suddenly died. At that time, King Brahmadatta, who loved his son exceedingly, held the corpse in both arms and wept bitterly, beating his breast, wailing in anguish, and becoming distraught with grief.

Kashi Sundara, being wise and understanding, then thought: “The great king is suffering such intense grief that he may die. I should dispel his sorrow.”

Kashi went before the king, bowed his head at the king’s feet, and said:

– Great King, there is something I desire.

The king asked:

– What do you desire?

He replied:

– Please have a chariot made for me whose wheels are the sun and moon, exquisitely adorned and able to travel swiftly. If you do not give it to me within seven days, my breast will burst and I shall die.

Hearing this, the king became even more sorrowful and fearful, and said to his grandson:

– To undertake this useless deed

Is the speech of a foolish man.

Certainly, I could never

Accomplish it, though I searched.

The grandson said:

– Great King, your grandson is not foolish;

It is the ruler of the realm who is foolish,

Embracing this putrefying corpse

And calling it his son, grieving in misery.

The sun and moon, upon arising,

Shine throughout the human world,

Dispelling all darkness in the four directions

And making everything brilliantly clear.

Yet now my royal grandfather does not know

Into what realm his dead son has been born:

Among hell beings, animals, hungry ghosts,

Gods, or humans within the various destinies.

Do not cling to what is no longer there;

The Great King should contemplate this,

Strive to compose his mind,

And take refuge only in the Dharma.

When the king heard the boy’s words,

His entire body and mind became joyful.

He drew out the poisoned arrow of sorrow

And laid down his son’s corpse.

– Bhiksus, do not think otherwise. Kashi Sundara at that time was none other than I myself. Sujata was Sariputra. King Brahmadatta was Ananda. The Buddha then spoke this verse:

– The prince was I myself;

My father was Sariputra;

Ananda was Brahmadatta—

Thus should you understand the events of the past.

At that time, the Blessed One departed from Rajagriha and journeyed toward the kingdom of Kosala. Traveling through the countryside, he arrived at Anathapindika’s Grove in the city of Shravasti.

The Venerable Ananda made offerings of incense and flowers to the remains of the Venerable Sariputra.

When Anathapindika learned that Sariputra had entered nirvana and that Ananda himself was making offerings to his remains, the householder went to the Venerable One, bowed his head at his feet, and said:

– Noble One, you should know that the Venerable Sariputra has now entered nirvana. He was one whom I formerly held in the highest esteem, revering him deeply both day and night. You have brought his remains back and are making offerings to them. I too wish to make offerings; please give them to me.

Ananda replied:

– Householder, I feel the same. He was one whom I formerly revered, and therefore I cannot give them to you...

And so forth, until the householder Anathapindika went before the Buddha and said:

– Blessed One, out of compassion, please allow me to receive the remains of the Venerable Sariputra so that I may personally make offerings to them.

The Buddha said to Ananda:

– Although you make offerings to the remains of your fellow practitioner of the holy life, this does not yet constitute making offerings to the Tathagata, nor does it yet constitute repaying his kindness. Whoever is able to do the following truly makes offerings to the Tathagata and repays his kindness in a great way: enabling others to leave the household life and receive full ordination, or providing them with dependence, teaching them to study, encouraging them to practice meditation and contemplation, and diligently seek the path of liberation without allowing their time to pass in vain. Why is this so?

– Ananda, throughout three incalculable great eons, for the sake of sentient beings, the Tathagata, the Blessed One, endured immeasurable hundreds of thousands of myriads of difficult and painful practices before attaining unsurpassed, perfect enlightenment.

– Ananda, by relying upon me as their spiritual friend, sentient beings are liberated from all birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. Therefore, you should give the remains to the householder so that he may make offerings to them.

Having received the Buddha’s instruction, Ananda immediately gave the remains to the householder. Why did Ananda not disobey the Buddha’s teaching?

– Because in former times, while the Buddha was practicing the bodhisattva path, he never disobeyed the instructions of his parents, teachers, or elders; therefore, now no one dares to disobey his words.

Having received the remains, the householder bowed to the Buddha and took his leave. He brought them home and placed them in an honored, elevated location, where he, his entire family, and his retinue personally made offerings of incense, flowers, and fine articles.

At that time, all the people in the city heard that the Venerable Sariputra had entered nirvana in Nalaka village in Magadha. The shramanera Chunda had brought the Venerable One’s remains and entrusted them to Ananda. After the Venerable Ananda brought them here, the Buddha instructed him to give them to the householder Anathapindika.

The householder took them home and, together with his family and close associates, made offerings to them. King Prasenajit, Queen Srimala, Lady Varsakara, the upasaka householders, the upasika Visakha, and others all brought exceptional flowers, incense, and offerings to the householder’s residence and personally made offerings. Some who had formerly attained the fruits of the path through Sariputra remembered his past kindness and also came there to make offerings.

One day, having some business to attend to, the householder locked the door and went out. At that time, people carrying offerings came to the entrance. Seeing the door closed, they became displeased and said:

– Why does the householder obstruct the path by which merit may be produced?!

When he returned home, the householder’s servants reported to him:

– Many people came wishing to make offerings personally. Seeing the door locked, they became displeased and said:

– Why does he obstruct the meritorious deed?

Hearing this, the householder thought: “This is indeed a matter for which I should go and see the Buddha.”

After bowing his head at the Buddha’s feet, he sat to one side and said to the Buddha:

– Blessed One! Many people have reverence for the relics of the Venerable Sariputra and bring fine offerings to my house so that they may personally make offerings. Because I had business to attend to, I locked the door and went out.

When they arrived and saw this, they became displeased and said:

– The householder has closed the door and obstructed our path of merit. If the Buddha permits it, I wish to build a stupa for the Venerable One’s relics in a high and spacious place so that everyone may make offerings as they please.

The Buddha said:

– Householder, you may do as you wish.

The householder then thought:

– How should it be made?

The Buddha said:

– Two courses of bricks should be laid as the foundation. The body of the stupa should then be built, and above it an inverted-bowl shape should be made. Its height may be determined as appropriate. At the top, make a flat pinnacle 1.2 feet high and 2.3 feet square. According to the proper dimensions, erect a central shaft and affix wheel-shaped discs upon it, stacked in order—one, two, three, four, and so forth, up to thirteen. Above these, install a precious vase.

Thinking, “Is only Sariputra entitled to have such a stupa built, or may one also be built for others?” the householder went and asked the Buddha.

The Buddha told the householder:

– If a stupa is built for the Tathagata, it should be made complete in every respect as described above. If it is made for a pratyekabuddha, no precious vase should be installed. If it is made for an arhat, there should be only four tiers of wheel-shaped discs; for a non-returner, three tiers; for a once-returner, two tiers; and for a stream-enterer, one tier. For a virtuous ordinary person, the top of the stupa should be flat, with no wheel-shaped disc surmounting it.

It was to be done as the Blessed One had instructed above, but the bhiksus did not know where such stupas should be established.

The Buddha said:

– The stupa of the Great Teacher should be established in the central place where the Blessed One's Dharma abides. The great sravakas should be placed on either side, and the other venerable elders should be placed according to their relative seniority. Stupas for virtuous ordinary persons should be placed outside the monastery.

After the stupa had been completed, the elder addressed the Buddha:

– If permission is granted, I shall hold a great assembly of giving to consecrate the stupa of the Venerable Sariputra.

The Buddha said:

– Do as you wish.

When King Prasenajit heard that the great elder had sought the Buddha's permission to hold a consecration ceremony for the stupa of the Venerable Sariputra, he thought: "I should lend my support."

The king ordered a bell to be rung and an announcement made to all the people in the city and to merchants coming from distant places:

– Whoever comes to attend this Dharma assembly may freely buy, sell, and exchange goods without paying taxes.

At that time, five hundred merchants were caught in a violent storm upon the great sea, which threatened to destroy their vessel. Because these men had formerly received the refuges and precepts from the Venerable Sariputra, they all invoked his name. Through the protection of the devas as well, they passed safely through the great waves and returned here unharmed. Upon hearing King Prasenajit's proclamation, they thought together: "Through past karma, the king enjoys the most exalted position, yet even now he is not content and still wishes to practice giving. Why should we not create merit?"

The merchants all gave rise to reverence and faith, and brought much gold, silver, precious treasures, pearls, shells, and gems, which they sincerely offered at the Dharma assembly before departing. After receiving them, the bhiksus did not know how these articles should be allocated.

The Buddha said:

– Conch shells that can be blown to produce a resonant sound should be used for the Jambu image. As for the other precious objects, retain an appropriate amount to be offered for repairs to Sariputra's stupa. If there are robes or other articles that can be hung up as offerings, retain an appropriate amount so that they may be hung as offerings on observance days. Articles such as robes, garments, silk cloth, money, shells, and so forth should be divided among the Sangha presently assembled; this is the proper use of the property of fellow practitioners of the holy life. This is only the manner of distributing articles belonging to Sariputra's stupa. If the articles belong to the Buddha's stupa, they should all be used for that stupa.

The second summary verse in the fifth separate section:

Questioning and causing recollection,

Asking whether permission was granted,

Failing to give instruction,

The observance and the invitation.

– The Buddha was in the city of Sravasti. Without first ascertaining whether a matter concerned something seen, heard, or suspected, the Group of Six immediately interrogated the bhiksus. Upon being questioned in this way, the bhiksus all became ashamed and distressed; their bodies grew thin and ill, their complexions became haggard, and their strength declined. They were unable to recite or reflect properly according to reason ... until the Buddha said to the bhiksus:

– From now on, unless a matter concerning something seen, heard, or suspected has first been clearly ascertained, a bhiksu must not interrogate another bhiksu about it. Whoever interrogates and reproaches another in this way commits an offense of transgressing the Dharma.

Regarding such interrogation, it should be understood that questioning concerning recollection, failure to give instruction, the observance, and the invitation are likewise to be known by analogy with this case; each entails an offense of transgressing the Dharma.

THE MULASARVASTIVADA

VINAYA MISCELLANY

End of Fascicle Eighteen.