根本說一切有部毘奈耶出家事

Fascicle One

Summary verse:

Sariputra’s going forth,

The semen of an externalist, two persons,

And a crow driving away a child,

An arhat and a sick woman.

Separate summary verse:

Sariputra’s going forth,

Permission to receive the Higher Ordination,

Subduing the young army,

Five kinds of externalist semen.

At that time, there was a king of the kingdom of Champa named Anga. In the neighboring kingdom of Magadha there was also a king called Great Lotus. The people of both kingdoms were wealthy, prosperous, and at peace. With powerful and elite armies, the two kingdoms fought each other for many years, each in turn gaining victory and suffering defeat. Later, King Anga, whose kingdom was wealthy and whose people were strong, sought to avenge past enmity. He therefore diligently trained a mighty army and appointed a day on which he resolved to destroy the enemy forces.

At that time, the people of the border regions learned of this beforehand and sent a messenger to inform King Lotus. Upon hearing the news, the king dispatched his army to resist the attack and defend the kingdom. The two sides met in battle, and King Lotus was defeated. He withdrew his army into the city, shut the gates, and held fast in defense.

King Anga, however, was not harsh by nature. He sent a messenger to tell King Lotus: “It would be best if you submitted. Otherwise, you will certainly not be spared. Even if you fly into the sky, I shall spread nets to capture you. Even if you hide in the water, I shall cast ropes to bind you. Though you flee to the mountains or run into the forests, you will not escape.”

When King Lotus heard this, he became greatly afraid and said to his ministers:

“Anga’s army is now powerful, and his messenger has come here. Our kingdom is in grave peril. Do you have any means of saving it?”

The ministers addressed King Lotus in verse:

“When there is a king, there is a kingdom;

Without a king, the kingdom is no more.

A lost kingdom can be restored,

But one who dies cannot return to life.

A kingdom and a person are not the same;

A person should skillfully preserve his life.

When a kingdom is lost, it can be established again;

When life is lost, it cannot be restored.”

The ministers then advised the king to surrender. The king followed their counsel, bound himself, and went before King Anga. Together they concluded a permanent peace treaty under which tribute would be paid.

After the matter had been settled, King Lotus was released and returned home.

At that time, the bodhisattva was dwelling in the Tusita heavenly palace. Surveying the world and seeing that the five conditions were complete, he wished to descend and take birth. The devas of the Six Heavens of the Desire Realm immediately made the necessary preparations.

In the city of Kapilavastu, Lady Maya of the Threefold Purity, from the royal family of King Suddhodana, was chosen as the one into whose womb he would enter. Through this causal condition, Lady Maya beheld a most auspicious dream. She saw the bodhisattva manifest in the form of a white elephant and descend into his mother’s womb.

At that very moment, the great earth quaked, and a brilliant light appeared. It outshone even the color of pure gold, illuminated the entire world, and surpassed the sun and moon. Above, it rose beyond even the Heaven of the Thirty-Three, shining everywhere and dispelling all places of darkness.

Even if all the light of the sun and moon were removed, leaving every place in darkness so that nothing could be distinguished, wherever this divine light shone, beings everywhere could clearly see one another. This was the manifested sign of a noble being and lay beyond the understanding of the world.

At that time, there were four kings of four great kingdoms:

– First, King Great Lotus of Rajagriha.

– Second, King Great Mala of Sravasti.

– Third, King Great Jatami of Ujjayini.

– Fourth, King Great Anantanemi of Kausambi.

On the very day the bodhisattva descended to take birth, a crown prince was born in the inner palace of each of these four kings.

On the day a son was born to King Great Lotus, the king saw that brilliant light and regarded it as an auspicious sign for his child. He thought: “My son’s majestic virtue is like the rising sun, and his majestic radiance can illuminate the world.” Because that light was extraordinary and signified joyful auspiciousness, the king named his son Crown Prince Bimbisara, “Victorious Radiance.”

At that time, Great King Mala, like King Lotus, saw that radiant light and regarded it as an auspicious sign for his own son. He therefore declared:

“My son has just been born, and this wondrous joy is exceedingly sublime. Light shines everywhere, and the kingdom is peaceful and secure. It is best to name him according to this virtue.”

Accordingly, the king named his son Crown Prince Prasenajit, “Victorious Army.”

At that time, King Jatami, like the other two kings, regarded it as an auspicious sign for his son and declared:

“Because my son possesses virtue, this light has appeared. He should be given a name signifying this joyful auspicious omen.”

Accordingly, the king named his son Crown Prince Udayana, “Emerging Light.”

At that time, King Anantanemi, like the other kings, regarded it as an auspicious sign for his son and said:

“My son’s birth is like the newly risen sun, emitting light that destroys darkness. Its radiance shines high and far, signifying goodness and felicity.”

Accordingly, the king named his son Crown Prince Pradyota, “First Sun.”

Thus, the four kings all believed that these auspicious signs belonged to their own sons and named them accordingly. None of them knew that these manifestations had arisen through the spiritual power of the bodhisattva Sakyamuni. Yet all these princes had long accumulated excellent causes and possessed the power of great vows. Each had brought his retinue and, following the noble being, was born there.

Therefore, when Bimbisara was born, it was also a time when extraordinary persons appeared. On that same day, sons were born to five hundred great ministers, and each was named according to his own clan.

Eight wet nurses were appointed to nurture Crown Prince Bimbisara. As days and months passed, the prince grew like a lotus rising above the water. He studied military treatises, crafts, calendrical calculations, arithmetic, and all the royal disciplines of an anointed ksatriya king, mastering them all. The prince also devoted himself to mechanical arts and the methods of controlling elephants, horses, and chariots; archery; the arts of commanding troops and wielding the sword; the treatment of wounds; and other such skills. He mastered all these matters. The prince and the sons of the five hundred great ministers also became thoroughly proficient in the four fields of knowledge that had to be studied—the Four Vedas.

On one occasion, the prince was participating in the affairs of state. Taking advantage of a day of leisure, he rode an elephant among the people and saw some men collecting taxes. The prince asked his attendants:

“Why are these men permitted to collect taxes?”

They replied:

“These are emissaries of King Anga of the neighboring kingdom. They have come from afar to collect the prescribed taxes.”

The prince asked:

“Why does our kingdom pay taxes to them?”

They replied:

“This has been the established rule since ancient times.”

The prince immediately summoned the emissaries and asked them:

“The ruler of your kingdom is an anointed ksatriya king, and the ruler of our kingdom is also an anointed ksatriya king. The governance of our kingdoms is separate, and our peoples are likewise distinct. Why have you crossed your own borders to collect taxes here? Return swiftly to your kingdom. From this day onward, I permanently forbid this practice.”

Upon hearing this, the emissaries thought: “This crown prince is willful by nature and intends to break the treaty, sending us back empty-handed. We should go before King Great Lotus so that we may proceed with collecting the taxes.”

After meeting the king, they received a royal decree permitting them to collect the taxes as before.

On his way back, the prince again encountered these emissaries. They were continuing to collect taxes as before and had not ceased. The prince said to them:

“I ordered you to leave this place. Why do you still remain here? It would be best for you to return. If you do not leave, you will be punished.”

Those men were frightened, gathered together, and returned to their country.

After returning, they reported the entire matter to the king:

– Crown Prince Bimbisara is a violent and tyrannical man. He has violated the treaty and refuses to permit the collection of taxes. May the king quickly devise a plan to deal with him. If action is not taken at once, we fear that calamity will arise hereafter.

The king spoke this verse to the envoys:

– While a great tree is still a sprout,

A fingernail can sever it at once;

But when it has grown tall, its branches intertwined,

Even axes cannot fell it.

At that time, King Anga became exceedingly angry and immediately sent an envoy bearing a letter to King Mahapadma, saying: “Bimbisara has defied my command. He must be bound by the neck and brought here; otherwise, I shall personally lead an expedition and kill him. You should understand my will.”

When King Mahapadma heard this, he and his ministers were terrified, fearing only that the kingdom would be lost. He immediately summoned Bimbisara, rebuked him for his resistance, and gave him the letter to read. Bimbisara reported:

– They are consecrated kshatriya kings, and the ruler of our country is likewise a consecrated kshatriya king. Since our territories are distinct, why must we pay taxes to them? I respectfully beseech the great king to grant me the four divisions of the army so that I may resist them myself.

King Mahapadma then thought, “Bimbisara is capable of shouldering a great undertaking,” and so he wrote a reply to the king of Anga. The letter said:

“In your letter, you instructed me to seek out Bimbisara, bind him by the neck, and send him to you. Yet I desire that this son succeed to the legacy of the former kings. Although your command ought to be carried out, I have not dared to obey it. If the great king is determined to bring down the great sword, advance with overwhelming might, and send troops and horses across the fields, I can only await your judgment.”

When the king of Anga heard this report, he became furious beyond measure. He immediately ordered the mobilization of the entire country’s military forces and had them equipped with weapons. The king would personally lead the campaign to destroy Mahapadma and behead Bimbisara.

The king then led tens of thousands of soldiers. His troops and horses were formidable, their banners covered the land, and the sound of bells and drums shook the heavens as they advanced into Magadha.

King Mahapadma was terrified. He immediately summoned Bimbisara and entrusted him with the four divisions of the army. Obeying the king’s command, the crown prince took command of the sons of the great ministers and proclaimed:

– The king of Anga and our country have long been enemies. We must now avenge ourselves. When those brigands invade our kingdom, they employ many stratagems. Your families have rendered service for many generations, and you have also received the nation’s favor. What plans do you have to help me defeat the enemy and preserve peace for the people?

They all replied:

– Although we have no strategy, we dare to risk our lives in following and assisting the crown prince.

Bimbisara then spoke this verse:

– To govern the country and nurture the people,

One must carefully guard and protect them.

If foreign forces invade and seize the land,

Upon whom can the people rely?

The crown prince told everyone:

– You must unite your hearts and strength to protect me.

Having said this, the crown prince issued orders to the three armies, and the troops and horses set forth. King Mahapadma ascended a high tower, surrounded by his attendants, and viewed the army from afar. He asked his ministers:

– Whose army is that?

They replied:

– That is Crown Prince Bimbisara’s army.

The king said:

– You should know that those soldiers are exceedingly numerous; therefore, they should be called Bimbisara’s armed host. Among them is also what may be called Bimbisara’s great scaling force.

In this manner, words of praise were bestowed upon the crown prince’s awesome virtue and heroic might.

The crown prince then told everyone:

– I have heard that one skilled in warfare does not exhaust his forces in battle. The king of Anga now possesses a vast army and an immense number of troops and horses. We cannot confront them directly, for that would only bring injury upon us. The best course is to employ a secret stratagem and capture them.

The crown prince recruited strong and vigorous men and, waiting until the enemy was unprepared, killed the king of Anga. The three kinds of forces belonging to the six army divisions immediately scattered. The crown prince quickly put his troops and horses in order and advanced northward. The people of that country did not know that the king of Anga had died, and so they defended the city.

Crown Prince Bimbisara then ordered that the head of the king of Anga be displayed upon the tip of a spear so that those within the city could see it, and he proclaimed:

– This is the head of the king of Anga. Quickly open the city gates. If you do not comply, you will all be put to death at once.

When the people heard these words, they were greatly terrified and immediately opened the gates. The great ministers bound themselves by the neck and surrendered, and all the common people submitted.

After Crown Prince Bimbisara entered the city, he sent an envoy to report to his royal father:

– Through the awesome power of the great king and the ministers’ utmost efforts, the rebellious king of Anga has been eliminated. There is no longer any anxiety anywhere, and places both near and far are at peace.

When King Mahapadma heard this, he rejoiced exceedingly. He immediately sent various kinds of garments, jeweled necklaces and ornaments, and a parasol adorned with the seven treasures as gifts to Bimbisara. He then appointed him king of Champa in place of the king of Anga. The people throughout the country all called him Great King Bimbisara.

Thereafter, Bimbisara’s divine achievements and noble virtue became known throughout the four seas. The people were prosperous and happy, banditry disappeared, and his awesome virtue resounded and spread both near and far.

Some time later, King Mahapadma passed away. The ministers of Magadha informed Bimbisara and invited him to return and govern the country.

Bimbisara then entrusted all the affairs of Champa to the veteran ministers, prepared his conveyances, and returned to his country to observe the mourning rites.

After the funeral rites, Bimbisara succeeded his royal father. He governed and transformed the people in accordance with the Dharma. The rains and winds came in due season, the harvests were abundant, and peace prevailed everywhere. His virtue rose to the highest degree, all neighboring countries revered him, and there were no hostile enemies.

At that time, in Central India, the son of a brahmin wished to study ritual arts. He therefore traveled from place to place and gradually made his way south.

In Southern India there was a great brahmin named Master of the Land, who was thoroughly versed in the four Vedas and was honored by all as the Great Master. This man went to see the Great Master, bowed with his head at the master’s feet, joined his palms, and said:

– I respectfully present myself before you and ask permission to become your disciple.

The Great Master asked:

– What do you wish to study?

He replied:

– I wish to study the four Vedas.

The Great Master said:

– I consent to let you study according to your wish.

Thereafter, this disciple studied the ritual practices under him.

According to the brahmins’ rule, on three days of every month they performed no other tasks apart from three activities: bathing, going to the marketplace, and burning firewood.

When one of these days arrived, the brahmin disciples went together to gather firewood for burning. Along the way, they asked one another about their lineages, native places, and the sole sons of the four clans, with each answering according to his clan. They further asked one another:

– From which region do you come?

One replied:

– I come from the East.

Another replied:

– I come from the South.

Another replied:

– I come from the West.

Another replied:

– I come from the North.

Another said:

– We have heard about all those countries.

They spoke this verse:

– In the East, wisdom;

In the West, divisive speech;

In the South, reverence and obedience;

In the North, harsh speech.

The brahmin disciples said:

– We know the other regions to be like this, but we do not know what Central India is like.

The disciples asked their teacher:

– Upadhyaya! We wish to go to Central India to see that land. We wish to bathe in its waters and pay our respects to the teachers there. We wish to subdue the treatise masters of that country. Our names will resound everywhere, and we shall acquire great wealth. This will indeed be beneficial!

This brahmin teacher felt great affection for his disciples and therefore divided garments and other provisions among them. After completing their preparations, they set out together for Central India.

Along the way, whenever they encountered learned men, they debated with them and prevailed in every contest. Sometimes, after defeating an opponent, they would subdue him by pouring a vessel of ashes over his head. Many people came to learn archery and the arts of warfare, and they instructed them all. Some brought flowers, incense, banners, parasols, and jeweled canopies to welcome them. Countless others came to attend upon them as their teachers. They gradually journeyed through various countries, cities, and villages, emerging victorious wherever they went.

When the Brahmin first arrived in Central India, he thought to himself: “I have heard that all learned men gather at the royal court. Today I should also go there and vanquish them. How should this matter be understood? It is like a great tree with roots, branches, and leaves: the places through which I have passed are like its branches and leaves. If I prevail at the royal court, it will be like cutting through the root. I should now go to the king’s residence.”

Having thought thus, the Brahmin went to the king.

After wishing the king long life and freedom from illness, the Brahmin stood to one side and addressed him:

“Your servant has received some instruction from his teachers and humbly hopes to debate with the teachers of this country.”

The king said:

“I grant this request.”

The king then asked his ministers:

“Are there any Brahmins within my kingdom who can debate with this man?”

The ministers replied:

“There is a Brahmin in the village of Nala who thoroughly understands the four Vedas and whose wisdom blazes like fire. He himself composed a treatise entitled Mathara.”

The king said:

“Invite that upadhyaya here.”

Obeying the command, a minister invited the Brahmin from the village of Nala to come.

After he had offered his salutations, the king asked:

“Can you debate with that Brahmin before me?”

He replied:

“By Your Majesty’s command, I shall exert my utmost ability in responding to him.”

Then, in accordance with the prescribed procedure, a mandala, or ritual arena, was arranged, and the two parties took their prepared seats.

The king ordered:

“Who shall present his argument first?”

A minister replied:

“The Brahmin known as the Geomancer may present his argument first.”

Obeying the command, the Geomancer recited five hundred verses and then fell silent.

Mathara then recited those verses back and exposed a great many faults and errors in the Geomancer’s recitation.

Mathara declared:

“The words and meanings in your verses do not accord with my treatise and are contrary to reason.”

Upon hearing this, the Geomancer remained silent, not knowing what to say. According to the rules of debate, remaining silent and giving no reply constituted an admission of defeat.

The king asked his ministers:

“Who has won, and who has lost?”

The ministers replied:

“Mathara has prevailed in the debate.”

The king was greatly pleased and declared:

“Even within my kingdom there is a man of such intelligence and great wisdom!”

The king then asked:

“Upadhyaya, from which settlement do you come?”

He replied:

“Your servant comes from the village of Nala.”

The king immediately granted him the village of Nala to enjoy and use as he wished.

Ordinarily, people in the world seek happiness. At that time, there were Brahmin women choosing husbands who had not yet found suitable matches. Mathara selected one who pleased him and took her as his wife. They lived happily together, and before long a son was born to them. They held a magnificent celebration. Because the boy’s body was tall and long, they named him Long-Bodied and raised him with great care.

When Long-Bodied grew up, he was taught such arts as calculation, seals, Brahminical conduct, purification rites, gathering ashes, gathering earth, chanting the four Vedas, sacrificial rites, and recitation, and he mastered the six ways of giving and receiving.

Later, Mathara and his wife had another child, a daughter. Her eyes resembled those of a parrot. The relatives gathered and named her Parrot. She was raised with care, and when she came of age, her father taught her literature and the methods of debate.

Thereafter, she often debated with her elder brother. Whenever she debated, she defeated even him. The father said to his son:

“You are a man, yet you have been defeated in reasoning by a woman. Truly, I have no heir. My property will surely pass into another’s hands.”

Later, in Southern India, there was a young Brahmin named Tissa who thoroughly understood the Treatise Denying an Afterlife. Seeking the teaching, Tissa traveled from Southern India to see Mathara. Bowing at his feet, he said:

“Great Master! I wish to study the Way under the upadhyaya.”

Mathara asked:

“What discipline do you wish to study?”

He replied:

“I wish to study the Treatise Denying an Afterlife.”

The teacher said:

“I accept your request.”

After Tissa had received the teaching, whenever the period of study ended and he debated doctrines with his fellow students, he invariably prevailed. Later, the youth Tissa debated with his teacher before the king. The two sides were divided into two groups. Because Mathara was the elder, he was permitted to speak first.

Mathara thought to himself: “This young Brahmin has only recently completed his studies. I fear that I may be unable to confound him, so I should throw him into confusion.”

Having thought thus, Mathara recited five hundred lengthy verses. The young Brahmin responded in verse, refuting Mathara’s errors: “This expression is wrong; this sentence is wrong; this proposition is incorrect.”

Mathara stood there in silence.

In debate, one who proves unequal and cannot reply is defeated.

The king then asked his ministers:

“Who has won?”

The ministers replied:

“The Brahmin Tissa has won.”

The king declared:

“The victor shall be granted a village estate.”

The ministers then addressed the king:

“If everyone who comes here and prevails in debate is rewarded with a village estate, then before long the kingdom of Magadha will have nothing left. Mathara’s village estate should be taken back and granted to Tissa for his use.”

The king then declared:

“That is correct.”

He therefore took back the village estate that had been granted to Mathara and bestowed it upon Tissa.

Mathara returned home and said to his wife:

“Good wife, quickly prepare our provisions so that we may go elsewhere.”

His wife asked:

“Why?”

He replied:

“I have long served the king, yet when I encountered adversity in debate, he did not assist me but took back my village estate.”

His wife packed their provisions and prepared to depart. When their relatives heard of this, they came and asked:

“Upadhyaya, why are you preparing provisions?”

He replied:

“I have served the king for a long time. When I was defeated in debate, the king did not protect me; therefore, I must depart.”

The relatives said:

“Master, it is truly good for you to live here. We beg you to remain here with your relatives.”

Mathara spoke this verse:

“In one’s own country one is scorned;

To dwell abroad is best.

A place where one is not despised

Is one’s homeland and one’s kin.”

When the Brahmin Tissa heard this, he said:

“Upadhyaya, I am but a traveler, staying here only temporarily before departing. I beg to return to you the village estate that I received.”

Although Mathara was offered this kindness, he still refused to accept it.

Tissa then said:

“Please remain here at ease. Accept half of the village estate, and I shall retain the other half.”

Mathara replied:

“Excellent!”

Later, Mathara said to his wife:

“Good wife, I served the king for a long time, yet the king did not protect me. Now Tissa has shown me great kindness by giving me half of the village estate. I should give him our daughter in marriage.”

His wife said:

“Wait until you have heard the opinion of our eldest son, Kaushthila.”

The father said to his son:

“I served the king for a long time, yet when I encountered adversity in debate, the king did not protect me. The Brahmin Tissa has shown me great kindness by giving me half of the village estate. I shall now give Shari to Tissa as his wife.”

The son said to his father:

“This Tissa is your enemy, for he took away your village estate. How could we form kinship with him?”

The father said:

– You are truly foolish and understand nothing. A child must obey the sound judgment of his parents and must not oppose them.

Thereafter, Mathara, in accordance with the prescribed rites, gave his daughter in marriage to Tissa.

At that time, Kaushthila thought to himself: “I am now held in contempt only because I have heard little and am deficient in learning. Yet this brahmin Tissa prevailed because he understands the Treatise on the Nonexistence of a Future Life. I, too, should study this treatise.”

Having thought thus, Kaushthila inquired as to which region, quarter, or country had people well versed in the Treatise on the Nonexistence of a Future Life.

Someone told him:

– The people of the southern region are the most proficient.

Kaushthila gradually traveled to southern India and inquired throughout the country as to who was well versed in the Treatise on the Nonexistence of a Future Life. Someone informed him:

– There is a brahmin ascetic named....

Following these directions, Kaushthila went to meet the ascetic and said:

– Venerable sir, I wish to honor you as my teacher. I respectfully implore you to accept me.

The brahmin ascetic asked:

– What is it that you seek?

He replied:

– I wish to study the Treatise on the Nonexistence of a Future Life.

The brahmin ascetic said:

– I do not transmit this teaching to lay householders.

Kaushthila replied:

– If that is so, I shall now go forth.

The brahmin ascetic permitted Kaushthila to go forth. Kaushthila then made a vow:

– Until I have thoroughly understood this treatise, I shall certainly not cut my fingernails.

Consequently, Kaushthila’s fingernails grew very long. People of that time called him the Long-Nailed Brahmin Ascetic.

Now Sharika and the brahmin Tissa lived happily together. There was a deva of the Pure Abodes who had long planted roots of virtue and was destined to take his final birth. No longer delighting in samsara, he sought only nirvana and did not seek a future existence. For this final birth, he disappeared from the Pure Abodes and entered the womb of Lady Sharika.

At the very moment she conceived, Lady Sharika dreamed that someone carrying a torch entered her belly. She then ascended a great mountain, flew into the sky, and saw everyone paying homage to her.

Upon awakening, Lady Sharika related the events of her dream to her husband. Although the brahmin Tissa understood the texts on dream interpretation, he was unable to interpret this dream. He went to a brahmin well versed in the texts on dream interpretation and said:

– Last night my wife had such a dream.

The brahmin dream interpreter replied:

– This dream is highly auspicious.

He then declared:

– Lady Sharika will give birth to a fine son. At the age of fourteen, he will be able to read and recite fluently the treatises of the lord of the devas. Furthermore, he will prevail in every debate. Her vision of ascending a great mountain, flying into the sky, receiving the homage of everyone, and so forth signifies that this person will go forth, possess great majestic virtue, accomplish the great precepts, and be revered by devas and humans. Thus should the dream be foretold.

Thereafter, the brahmin Tissa debated with the brahmin Sharika, and Sharika prevailed.

At that time, the brahmin thought to himself: “Previously, when we debated, I defeated Sharika, but now I have been defeated. What is the reason for this?”

He further thought: “This must be due to the child in her womb. Through the child’s majestic virtue, Sharika has prevailed.” When the full ten months had passed, they gave birth to a boy. He was handsome in form, complete in his physical marks, with a body like pure gold, a crown of the head rounded like a parasol, arms extending below his knees, a broad and level forehead, and a high, straight nose. He was endowed with all the marks of a great man. The family and relatives rejoiced and assembled to give him a name. What name should they give him?

The father said:

– He should be taken to see his maternal grandfather so that his grandfather may name him.

After they had met the maternal grandfather, Tissa’s attendant said:

– Sir, what name should be given to this child?

The maternal grandfather said:

– He is Tissa’s son, so he should be named Upatissa.

The attendant brought the child home, and Tissa asked:

– What is the child’s name?

He replied:

– His name is Upatissa.

Tissa thought to himself: “This child has been given a clan name from his father’s lineage. I shall now use his mother’s lineage to give him the personal name Shariputra.”

People of that time called him either Shariputra or Upatissa.

Shariputra was entrusted to eight wet nurses to be reared.

His mother nourished him with the finest milk and curds, together with clarified butter. The child grew rapidly, like a lotus rising above the water. As he matured, he studied and mastered worldly arts and crafts and became proficient in all four Vedas. At the age of sixteen, Shariputra understood the language of Shakra, that is, Sanskrit, and frequently defeated others in debate.

Thereafter, in his father’s presence, Shariputra recited the Vedic treatises and asked his father:

– What is the meaning of what I have just recited?

His father replied:

– I do not know.

Shariputra said:

– These hymns were composed by ancient seers thousands of years ago. Although people today do not understand their meaning, the hymns of those seers are certainly not devoid of significance.

Shariputra’s learning surpassed that of everyone else.

His father had five hundred disciples, all of whom submitted to Shariputra. At that time, Shariputra taught the disciples the treatises on the sciences in their entirety.

At that time, in the village of Grove Park, there lived a high minister named Figure. He was exceedingly wealthy and enjoyed every abundance. Although he had many wives and concubines, he had no child. Longing for a son, he went to pray at every shrine and temple and to every deity of the mountains, forests, and trees.

A being destined for his final birth departed from the heavenly realm and entered his mother’s womb, and so forth.

After the child was born, the family wished to give him a name. Everyone said:

– Since this is a child brought to us by the devas, he should be named Heavenly Treasure. He is also called Maudgalyayana.

The elder Figure arranged for eight wet nurses to rear his son. Nourished by them, the child grew like a lotus rising above the water, and so forth, as described previously. Maudgalyayana mastered the six kinds of ritual practice and the four Vedic treatises.

At that time, Heavenly Treasure was responsible for teaching five hundred disciples.

After their lesson, these five hundred disciples entered the city while chanting hymns.

Upatissa’s five hundred disciples likewise entered the city while chanting hymns.

Then Tissa’s disciples said to Maudgalyayana’s disciples:

– Why are you reciting the text of the treatise incorrectly?

They asked:

– Why do you say so?

Tissa’s disciples further asked:

– Where did you study?

They replied:

– Our teacher lives in the village of Grove Park. He is the son of the high minister and is named Maudgalyayana. He is endowed with all-knowing wisdom, like the moon and the sun. We studied under him.

Upatissa’s disciples, being fully learned and fearless, joyfully went to see their preceptor. Seeing his students arrive, the teacher asked:

– Why are you so joyful?

They replied:

– There is nothing.

The teacher spoke this verse:

– When feelings lie within the heart,

They can be discerned and known;

Through a person’s bearing and words,

One may know the thoughts they hold.

After reciting the verse, he told his disciples:

– Something has occurred.

The disciples related to their teacher what had just happened. The teacher said:

– What they recited was my text read in inverted order; it is all correct.

Upon hearing this, the disciples fell silent and were no longer pleased.

Meanwhile, Maudgalyayana’s disciples returned to their teacher, dejected and unhappy. Seeing them thus, the teacher asked:

– Why are you unhappy?

They replied:

– There is nothing!

The teacher said:

– Something has occurred. Why are you dejected?

The disciples then related the truth of the matter to their teacher.

The teacher said:

– Judging from what they recited, their teacher is a man of keen intelligence and wisdom. His extended expositions, inverted expositions, concise formulations, and elaborated passages are extraordinarily ingenious.

When the two teachers learned of one another, they wished to meet.

Upatissa went to his father and said:

– I wish to visit the village of Grove Park for a while.

His father asked:

– Why?

He replied:

– A high minister named Shape-Victory lives there, and his son is named Kolita. I wish to meet him.

His father said:

– That man's wisdom may surpass yours.

I said:

– His wisdom does not surpass mine, but he is wealthy and possesses much property, so everyone praises him as excellent.

Upatissa spoke this verse:

– Elders are worthy of respect;

Those with great wealth likewise.

Those learned and widely versed

Are worthy of respect and service.

When my father heard me say this, he told me:

– If he comes here, I can instruct him, but you should not go there.

At that time, Kolita came to his father and said:

– I wish to go to the village of Nalaka.

His father asked:

– Why?

He replied:

– There is a brahmin there named Tissa, who has a son named Upatissa. I wish to go and meet him.

His father asked:

– Is his family as wealthy as ours?

He replied:

– They are not as wealthy, but he is wiser than I.

Kolita spoke this verse:

– Elders are worthy of respect;

Those of great learning likewise.

If people possess great wealth,

All respect and serve them.

His father told him:

– If he comes here, you should give him gifts, but you should not go there.

Some time later, a great festival was held in the city of Rajagriha. According to royal custom, either the king himself attended or he sent the crown prince. At that time, the king had private affairs and could not go, so he sent Crown Prince Ajatashatru to attend the festivities.

Hinh Anh heard that the crown prince was going forth and thought to himself: “When King Bimbisara passes away, Crown Prince Ajatashatru will succeed to the throne. My son Kolita will inherit my office and become his minister.”

Thinking thus, Hinh Anh told his son:

– You should go to the festival grounds, where four elevated seats have been arranged: the royal seat, the ministers’ seat, the musicians’ seat, and the brahmins’ seat.

His father further told him:

– You should sit upon the ministers’ seat.

Obeying his father’s instruction, he went there and sat in that place.

At that time, Tissa also heard that King Bimbisara had sent the crown prince outside the city to attend the festivities. He told his son:

– You should go there and observe the four elevated seats. Place your alms bowl and khakkhara staff upon the third seat, and sit upon the fourth. From morning until evening, various debaters will come, but none will be your equal.

Obeying his father’s instruction, he went and sat upon the seat.

At that time, the people performed all kinds of music and sang songs of praise, while Upatissa sat silently and remained still. Seeing this, the people said to one another:

– This man must be a great fool. If he is not a fool, then he must possess great wisdom; that is why he remains silent.

Kolita then asked Upatissa:

– Do you not see everyone playing music and singing?

He replied:

– I am properly contemplating within and do not see such things.

Kolita asked:

– Even if you do not see them, how could you fail to hear them?

Upatissa spoke this verse:

– Dead hide and sinews make music,

Causing everyone to rejoice.

Impermanence hastens like a chariot;

The wise know this and take no delight.

When Kolita and the others had heard the verse, they immediately asked:

– Are you Upatissa?

He replied:

– You should all know that I am indeed Upatissa.

Upatissa then asked Kolita in return:

– Do you see the music ...(as above)...?

He replied:

– I do not see it.

Upatissa said:

– You are absorbed in inward contemplation, but do your ears also fail to hear?

Kolita replied in verse:

– Every kind of jeweled necklace,

Adorning the body, only weighs it down.

In dancing, the body twists and turns;

Its postures are truly false and frenzied.

Songs performed for amusement

Are just like the roaring of a tiger.

All things are impermanent;

Reflecting truly, what joy can there be?!

Upatissa then asked:

– Are you Kolita?

Everyone said:

– Indeed, he is.

Upatissa said:

– It is for your sake that I have come here, so that you and I may renounce the household life together.

Kolita replied:

– I have mastered the various sacrifices, the fire-offering rites, prayers for blessings, ascetic practices, and the fruits arising from each of them. I am the son of a great minister and habitually travel by elephant. Why should I renounce the household life?

Upatissa then spoke this verse:

– When a tree is about to fall,

Its branches and leaves cannot support it.

When death arrives, it is likewise;

What wealth could possibly save one?!

After speaking this verse, Upatissa said:

– Worthy one, come and renounce the household life together with me.

Kolita replied:

– I must ask my parents.

Upatissa said:

– Excellent! Go, then!

As they had agreed, Kolita went to his father and said:

– I respectfully beseech you, Father, to permit me, out of pure faith, to renounce the household life and leave home for homelessness.

His father told him:

– You have already mastered the sacrifices, the fire-offering rites, prayers for blessings, ascetic practices, and the fruits they produce. Moreover, you are the son of a great minister, one of those who travel by elephant, and you will become a great minister yourself. Why, then, would you renounce the household life?

Standing before his father, Kolita spoke this verse:

– One should dwell in the forest and eat tree bark,

Live among the beasts and eat forest fruit;

Unentangled in affairs of state, one is free from bondage—

The wise do nothing that gives cause for fear.

After hearing his son’s verse, his father told him:

– You are my only son, like the new moon at the beginning of the month, and I cherish you so dearly, and so forth. As a rule, children must follow their parents’ wishes; yet since your resolve does not change, I shall comply with your request and permit you to renounce the household life.

Kolita’s friends then all assembled. Kolita aroused a resolute mind, exerted himself in body and mind, and went to the village of Nalaka.

Upatissa always delighted in solitude. He dwelt in an aranya retreat, leading five hundred disciples in reciting the Brahma-Star mantra. Kolita gradually made his way to the village of Nalaka and asked the people:

– Where is Upatissa?

The villagers replied:

– He is at the aranya retreat, leading five hundred people in reciting the Brahma-Star mantra.

Kolita went to the aranya retreat. After they met, he said to Upatissa:

– The time has now come for us to renounce the household life.

Upatissa asked:

– Has your father permitted you to renounce the household life?

He replied:

– Indeed, he has.

Upatissa said to Kolita:

– Stay here for a while. I shall go and ask whether my father will permit me to renounce the household life.

Kolita asked:

– When will you return after asking him?

He replied:

– I shall return in a moment.

Upatissa went to his father and said:

– I now have a request and hope, Father, that you will compassionately grant it. My aspiration is to renounce the household life in purity.

His father replied:

– This is very good. In accordance with your aspiration, I permit you to renounce the household life.

Upatissa returned to Kolita and said:

– Kolita! My parents have given their permission, so I have come here that we may go forth together.

He then asked everyone:

– Have your parents permitted you to renounce the household life?

They all replied:

– They have.

Kolita then said:

– When I asked my parents, they had to make arrangements and choose the day and month. Whatever arrangements you need to make, go now and return quickly.

They replied:

– Your family affairs are extremely extensive and governed by strict formalities, so you were delayed. Our family affairs are simple, so we shall return soon. This is not merely so today. Throughout five hundred lifetimes until now, we have renounced the household life and have repeatedly vowed to be born neither too high nor too low, but merely to live ordinary lives. Therefore, our family affairs are simple, and we shall return quickly.

Kolita then told everyone:

– I am of noble rank. Now that I wish to renounce the household life, I cannot simply act according to my own inclination. Let us go together to the royal city and consult the practitioners of pure conduct.

At that time, the six non-Buddhist teachers were dwelling in the city, each claiming to have attained supernormal powers and to possess unhindered mastery.

Upatissa, Kolita, and their companions consulted Purana Kassapa, one of the six teachers:

– What insight do you cultivate, what doctrine do you practice, and what fruit do you attain? If one maintains the pure life, what supreme attainment does one gain?

That teacher replied:

– I understand it in this way, and therefore declare it thus: there is no giving, no affection, no seeing, no sacrifice, no wholesome action, no unwholesome action, no ripened fruit of wholesome or unwholesome karma, no present world, no world hereafter, no father, no mother, and no spontaneously born sentient beings.

In this world there are no arhats, no right practice, nor any who have attained accomplishment, who see this world and the world hereafter, realize supernormal powers, and declare their consummation: “My birth is ended, the holy life has been established, what had to be done has been done, and I shall assume no further body.” In my view, there is only this life and no hereafter; death is the end. The four great elements come together and are provisionally called the body. At death, each of the four great elements returns to its respective element, while the fifth, space, returns to the realm of space. The faculties disintegrate. When this corpse is burned in the midst of the forest and reduced to ashes pale as a dove, nothing that may be called a person remains.

Having understood this, would a wise person give alms or receive gifts? Those who say that such things exist all speak falsely and vainly; all are deluded. Those who are wise clearly know that there is only annihilation and that no subsequent body exists.

At that time, Câu Lý Đa and Ô Ba Để Sa thought to themselves: “This teacher abides in a path that is no true path and acts without wisdom. A worthy man should not study under him. To cultivate this path is perilous.”

Having thought thus, they spoke this verse:

– False views speak what is not right,

Delighting in inferior doctrines.

If wholesome Dharma were like this,

What, then, would non-Dharma be?

After speaking the verse, they knew that these words were like striking a hollow object; having struck it, they departed.

Afterward, they went to see Mạt Yết Lị, son of Cù Xà Lị, and asked:

– Worthy sir, what doctrinal vision do you practice? If one maintains the holy life, what supreme attainment does one gain?

He replied:

– This is my understanding, and I declare it thus: there is no cause or condition for the suffering experienced by sentient beings. Nor is there any cause or condition for attaining tranquility. Tranquility is attained by chance, naturally, and not through any cause or condition. If sentient beings lack wisdom and insight, that too is not due to any cause or condition. Sentient beings naturally possess wisdom and insight, without any cause or condition.

There is no exertion, no diligence, no person, no power, no form of self, no form of another, no action of mine, and no action of another.

All sentient beings, all living creatures, and all classes of beings have no abiding place, no dwelling, and no accurate conception of the right path, of the refuge of sentient beings, of suffering and happiness, or of awakening. Such are the beings of the six destinies.

Then Câu Lý Đa and Ô Ba Để Sa thought to themselves: “This teacher abides where there is no true path and follows a false way. The wise should abandon it, for this is a perilous path.”

Knowing this, they spoke the verse:

– False views speak what is not right,

Delighting in inferior doctrines.

If wholesome Dharma were like this,

What, then, would non-Dharma be?

Having spoken the verse, they departed, for it was like striking empty space.

Afterward, they went to see San Thệ Di, son of Tỳ Kích Tri, and asked:

– Worthy sir, what doctrinal vision do you practice? What teaching do you study? What supreme attainment do you gain? What holy life do you cultivate?

He replied:

– Young man! Here is my understanding, and you should understand it thus: if it is necessary to kill someone, then kill him or command another to kill him. If it is necessary to burn oneself or order another to burn, chop, cut, harm, and so forth, the same applies in every case.

One should not give, but should take.

One should engage in sexual misconduct.

One should lie and drink intoxicants.

If people were gathered together in a mass as large as a mountain, slain with a sharp blade, and their bodies piled into heaps—with such acts of killing there would be no offense at all and no karmic retribution at all. One might commit acts of killing on the southern bank of the Ganges and hold sacrificial assemblies on the northern bank of the Ganges; in either case, there would be neither sin nor merit. As for such practices as giving, maintaining the precepts, diligence, the various teachings, and the four means of embracing beings, whoever does not practice them obtains great karmic recompense.

Then Câu Lý Đa and Ô Ba Để Sa said to one another:

– This doctrine is utterly unreasonable; it is wholly a false teaching. How dreadful! The wise should abandon it.

After discussing this, they spoke the verse:

– False views speak what is not right,

Delighting in inferior doctrines.

If wholesome Dharma were like this,

What, then, would non-Dharma be?

Having spoken the verse, they departed elsewhere, for it was like striking an empty barrel. Afterward, they went to see A Thị Đa Kê Xá Cam Bạt La Tử and asked:

– Worthy sir, what doctrinal vision do you practice? What teaching do you use to instruct others? What supreme attainment is there? What holy life do you cultivate? What fruit do you attain?

He replied:

– Young man! This is my understanding, and therefore I declare it thus: there are seven bodies, or constituent elements. What are the seven? They are earth, water, fire, wind, suffering, happiness, and life. They neither act nor are acted upon; they neither transform themselves nor are transformed, and they sustain no injury. They accumulate and stand together like the tips of trees converging. They neither arise nor change, and therefore they do not harm one another, whether merit or offense is spoken of in terms of merit and offense, or suffering or happiness is spoken of in terms of suffering and happiness.

Within these seven bodies, what person could harm another, or could be harmed? None of them has a sovereign master, and the world is indestructible. The faculty of life abides within the six bodies, functions through the orifices, and acts as master together with the six bodies; even to the very end, it is never injured. Within this body, they cannot harm one another, nor do they contend. There is no awakened person and no one who reveals awakening; neither is there recollection nor anyone who is mindful. There is no declaration and no one who declares.

There are fourteen thousand six hundred approaches through the gateways of progress (?), with these as their foremost.

There are also five kinds of karma: three kinds of active karma and two kinds of resultant karma.

There is also complete karma and partial karma. There are sixty-four thousand kinfolk, sixty intermediate kalpas, and one hundred and thirty fundamental Na Kích Ca hells.

There are also one hundred and thirty-six realms of disease; forty-nine thousand retinues of dragons; forty-nine thousand wondrous crested birds; forty-nine thousand followers of the Ni-kiền-tử; and forty-nine thousand followers of heterodox paths. Seven periods of existence constitute one kalpa. Seven periods of nonexistence constitute one kalpa. There are seven generations of A-tô-la, seven generations of Tỳ-xá-già, seven heavenly realms, seven human realms, seven great ponds, seven small ponds, seven great dreams, seven hundred small dreams, seven great lakes upon mountain peaks, seven hundred small lakes upon mountain peaks, seven great awakenings, and seven hundred minor awakenings. Six forms of adornment arise, and ten forms of growth bring about the attainment of a great person.

These comprise eighty-four thousand great kalpas. During them, fools and the wise alike must pass through the entire cycle before they can completely eradicate suffering and then attain liberation. It is like fastening a heavy object to a spool of thread and dropping it from a great height: it will draw out the entire spool of thread. Fools and the wise are likewise: they must all pass through eighty-four thousand kalpas, revolving through birth and death, and only in the final kalpa do they attain liberation.

In this very life, there may be śramaṇas or brahmins who declare: “I observe these precepts and diligently cultivate the holy life, bringing to completion what has not yet been completed. One who reaches completion exhausts suffering and attains the fruit.” Whoever declares this is entirely mistaken. Suffering and happiness abide permanently; they neither increase nor decrease and cannot be comprehended. What I have presented in this way is a clear understanding of birth and death; it is true and not false.

After he had spoken thus, Kolita and Upatissa thought to themselves: “This teacher abides in a false path, like a perilous road. The wise should keep far away from it.”

Having thought thus, they spoke this verse:

– False views speak what is untrue,

Delighting in inferior doctrines.

If such a doctrine is wholesome,

Then what could be called non-Dharma?

After speaking this verse, it was as though they had struck an empty barrel.

They then went to see Nirgrantha Jnatiputra and asked:

– Worthy sir, what doctrine and insight do you practice? What do you teach? What is its excellence? What pure conduct do you cultivate? What fruit do you attain?

He replied:

– I understand it in this way, and therefore explain it thus: Every result experienced by sentient beings arises from past karma. Since evil karma was created in the past, one must now cultivate pure conduct in order to bring suffering to an end. By cultivating wholesome karma now, one obtains results through these causes and conditions. By creating no further evil karma, one will attain the exhaustion of the outflows. When the outflows have been exhausted, the karma of suffering is utterly ended. When there is no longer any painful result, liberation is attained.

When Kolita and Upatissa heard these words, they thought to themselves: “What this teacher expounds is likewise not the true path, but resembles a perilous road. The wise should abandon it.”

Having thought thus, they spoke this verse:

– False views speak what is untrue,

Delighting in inferior doctrines.

If such a doctrine is wholesome,

Then what could be called non-Dharma?

After speaking this verse, it was as though they had struck an empty barrel; then they took their leave and departed.

THE MULASARVASTIVADA

VINAYA

ACCOUNT OF GOING FORTH

– End of Fascicle 1 -