Dwelling in Rājagṛha

Sutra:

Dwelling in the city of Rājagṛha.

Treatise:

Now this will be explained.

Question: Why does the text not directly teach the Dharma of the Perfection of Wisdom, but instead say, “The Buddha dwelt in the city of Rājagṛha”?

Answer: It states the place, time, and person in order to cause people’s minds to give rise to faith.

What is meant by “dwelling”? There are four bodily postures: sitting, lying down, walking, and standing. This is called dwelling.

Also, in order to frighten the armies of Māra and to cause his disciples to joyfully enter many kinds of meditative concentration, the Buddha dwells there.

Furthermore, there are three kinds of dwelling: deva dwelling, Brahmā dwelling, and noble dwelling. The dharmas by which the six classes of desire-realm devas dwell are called deva dwelling. The dharmas by which Brahmā devas and others up to the devas of neither perception nor nonperception dwell are called Brahmā dwelling. The dharmas by which buddhas, pratyekabuddhas, and arhats dwell are called noble dwelling. Among these three kinds of dwelling, the Buddha dwells in the dharma of noble dwelling. Because he has compassion for beings, he dwells in the city of Rājagṛha.

Furthermore, generosity, moral discipline, and a wholesome mind are the three matters called deva dwelling. Kindness, compassion, sympathetic joy, and equanimity, the four immeasurable minds, are called Brahmā dwelling. Emptiness, signlessness, and wishlessness, these three samādhis, are called noble dwelling. The Buddha dwells in the dharma of noble dwelling.

Furthermore, there are four kinds of dwelling: deva dwelling, Brahmā dwelling, noble dwelling, and Buddha dwelling. The first three kinds of dwelling are as explained above. Buddha dwelling means the immeasurable samādhis of the buddhas, such as the Śūraṅgama Samādhi; the ten powers; the four fearlessnesses; the eighteen unshared dharmas; all-wisdom and many other kinds of wisdom; and the eighty-four thousand Dharma treasuries, the gateways for liberating people. Many kinds of buddha virtues such as these are the places where the Buddha dwells, and the Buddha dwells within them.

This completes the brief explanation of “dwelling.”

Now, “the city of Rājagṛha.”

Question: Great cities such as Śrāvastī, Kapilavastu, and Bārāṇasī all have royal residences. Why is this city alone called Rājagṛha, the King’s Residence?

Answer: Some say that a king of Magadha had a son with one head, two faces, and four arms. People at the time considered him inauspicious, so the king tore apart his body and head and abandoned him in the wilderness. A female rākṣasa named Līlā joined his body back together and nursed him. Later, when he grew to adulthood, his strength was able to annex other countries, and he ruled the whole realm. He took eighteen thousand kings from other countries and placed them among these five mountains. Because he governed Jambudvīpa with great power and force, the people of Jambudvīpa called this mountain area Rājagṛha, the City of the King’s Residence.

Furthermore, some say that in the city where the king of Magadha first lived, fires broke out. Each time the city burned, it was rebuilt, and this happened seven times. The people of the country were exhausted by the labor, and the king was greatly worried and afraid. He gathered wise people and asked the meaning of this. Some said, “It would be best to move to another place.” The king then searched for another place to live. Seeing that these five mountains surrounded the area like a city wall, he built palaces there and dwelt there. For this reason, it was called Rājagṛha, the City of the King’s Residence.

Furthermore, in ancient times, this country had a king named Vasu. His mind became weary of worldly dharmas, so he left home and became a seer.

At that time, household brahmins and renunciant seers debated with one another.

The household brahmins said, “The scriptures say, ‘In sacrifices to the devas, one should kill living beings and eat meat.’”

The renunciant seers said, “In sacrifices to the devas, one should not kill living beings and eat meat.” In this way, they argued back and forth.

The renunciant brahmins said, “There is a great king here who has left home and become a seer. Do you trust him?”

The household brahmins said, “We trust him.”

The renunciant seers said, “We will take him as our witness and ask him another day.”

That very night, the household brahmins went first to the seer Vasu. After asking him many things, they said to him, “In tomorrow’s debate, you should help us.”

The next morning, during the debate, the renunciant seers asked the seer Vasu, “In sacrifices to the devas, should one kill living beings and eat meat?”

The seer Vasu said, “According to brahmin law, in sacrifices to the devas one should kill living beings and eat meat.”

The renunciant seers said, “What is in your true mind? Should one kill living beings and eat meat?”

The seer Vasu said, “For the sake of sacrifice to the devas, one should kill living beings and eat meat. Because this being dies within a sacrifice to the devas, it will be reborn in heaven.”

The renunciant seers said, “You are greatly wrong. You have spoken a great falsehood.” They spat at him and said, “Sinful person, disappear.” At that time, the seer Vasu immediately sank into the earth up to his ankles, because he had first opened the gate to a great offense.

The renunciant seers said, “You should speak truthfully. If you deliberately speak falsely, your body will sink into the earth.”

The seer Vasu said, “I know that killing sheep and eating meat for the sake of the devas is without fault.” He then sank into the earth up to his knees. In this way, little by little, he sank to his waist, and then to his neck.

The renunciant seers said, “Now your false speech has received its result in this present life. If you now speak truthfully, even though you have entered the ground, we can bring you out and enable you to avoid this offense.”

At that time, the seer Vasu reflected to himself, “I am a person of high standing and should not speak in two different ways. Moreover, in the brahmin teaching of the four Vedas, there are many reasons praising sacrifice to the devas. If I alone die, what does that matter?” With single-minded resolve, he said, “In sacrifices to the devas, killing living beings and eating meat are without fault.”

The renunciant seers said, “You person of grave offense, go quickly. We do not want to see you.” Thereupon his whole body sank into the earth. From that time down to the present day, people have constantly followed the royal law of the seer Vasu: when killing sheep in sacrifice to the devas, at the moment the knife is lowered, they say, “Vasu kills you.”

Vasu’s son was named Broad Chariot. He succeeded to the throne and became king. Later, he too became weary of worldly dharmas, yet he could not leave home. He reflected, “My father, the former king, left home and sank alive into the earth. If I govern the world, I too will commit great offenses. How should I now conduct myself?” As he was reflecting in this way, he heard a voice in the sky say, “If as you travel you see a rare and hard-to-find place, you should build a residence and dwell there.” After saying this, the voice was not heard again. Not long afterward, the king went hunting in the fields and saw a deer running as swiftly as the wind. The king chased it, but could not catch it, and continued pursuing it without stopping. None of his officials and attendants could keep up. Going farther ahead, he saw five mountains encircling a place, steep and solid like walls. The ground was level and proper, with fine soft grasses growing there, beautiful flowers spread everywhere, many kinds of trees, flowers, and fruits flourishing, and warm springs and cool ponds all pure and clear. The place was adorned, with heavenly flowers and heavenly fragrances scattered everywhere, and the music of heavenly performers could be heard.

At that time, the gandharva musicians happened to see the king coming and each returned to his own place. The king thought, “This place is rare, something I have never seen before. Now I should build a residence and dwell here.” After he had reflected in this way, his ministers, officials, and attendants followed his tracks and arrived.

The king told the ministers, “Earlier I heard a voice in the sky say, ‘If as you travel you see a rare and hard-to-find place, you should build a residence and dwell there.’ Now I have seen this rare place. I should build a residence and dwell here.” He then abandoned his original city and dwelt among these mountains. This king was the first to dwell there, and after him others dwelt there in succession. Because this king originally established and built palaces and residences there, it was called Rājagṛha, the City of the King’s Residence.

This completes the brief explanation of the origin of Rājagṛha.

Sutra:

On Gṛdhrakūṭa Mountain, Vulture Peak.

Treatise:

“Gṛdhra” means vulture, and “kūṭa” means peak.

Question: Why is it called Vulture Peak Mountain?

Answer: The summit of this mountain resembles a vulture. When the people of Rājagṛha saw that it resembled a vulture, they passed down the name Vulture Peak Mountain, and for this reason it was called Vulture Peak Mountain.

Furthermore, in the Śītavana charnel ground south of Rājagṛha, there were many dead bodies. Vultures often came to eat them and then returned to the mountain peak. People of that time therefore named it Vulture Peak Mountain.

Among the five mountains, this mountain is the highest and greatest. It has many fine groves and waters and is a dwelling place of noble ones.

Question: The meaning of Gṛdhrakūṭa Mountain is now understood. Why did the Buddha dwell in Rājagṛha?

The Dharma of the buddhas extends universal compassion to all, like the sun shining on the ten thousand things, so that none fail to receive its light.

Great cities such as Ujjayinī, Pūrṇavardhana, Ahicchatra, and Puṣkarāvatī had many people and abundant happiness, yet the Buddha did not dwell there. Why did he often dwell in the great cities of Rājagṛha and Śrāvastī?

Although he did stay at times in Bārāṇasī, Kapilavastu, Campā, Sāketa, Kauśāmbī, Kuru City, and other places, he mostly stayed in Rājagṛha and Śrāvastī. How do we know that he often stayed in these two places? We see that in the Buddha’s sutras, most teachings were spoken in these two cities, and only a few in other cities.

Answer: Although the Buddha’s great compassion reaches all equally, he did not dwell in great cities such as Ujjayinī because they were border regions.

Also, among the Mlecchas there were many rough and harmful people, and their wholesome roots had not yet matured. As a verse says:

“Sunlight shines equally on all, yet flowers open only when they are ripe. If a flower is not yet ready to blossom, it is not forced open. The Buddha is also like this: with an equal mind he teaches the Dharma. When wholesome roots have matured, they open; when they have not matured, they do not open. For this reason, the World-Honored One dwells among three kinds of people: those of keen wisdom, those whose wholesome roots have matured, and those whose fetters and afflictions are thin.”

Furthermore, because the Buddha knew gratitude, he often dwelt in Rājagṛha and Śrāvastī.

Question: How do we know that it was because he knew gratitude that he often dwelt in these two cities?

Answer: The country of Kosala was the place where the Buddha was born. As the Buddha said in a verse when answering King Bimbisāra:

“There is a fine and wondrous country beside the Snow Mountains, rich, happy, and filled with many rare treasures. It is called Kosala. Among the Śākyas of the solar lineage, I was born there. My mind grew weary of aging, sickness, and death, so I left home to seek the Buddha path.”

Moreover, King Prasenajit, the ruler of Kosala, lived in the great city of Śrāvastī. Since the Buddha was the Dharma King, he also lived in that city, because the two rulers should dwell in one place.

Furthermore, the country of Kosala was the land of the Buddha’s birth body. Because he knew gratitude, he often dwelt in Śrāvastī.

Question: If he often dwelt in Śrāvastī because he knew gratitude, Kapilavastu was close to the Buddha’s birthplace. Why did he not dwell there often?

Answer: The Buddha had ended all fetters and had no remaining habits. Even when he was near his relatives, he had no different thought. Yet many Śākya disciples had not yet left desire behind. If they were near their relatives, thoughts of attachment would arise.

Question: Why did he not protect the disciples of Śrāvastī, and instead often dwell in Śrāvastī?

Answer: There were many disciples from Kapilavastu. When the Buddha first returned to his homeland, the thousand bhikṣus who were the Kāśyapa brothers and their followers had originally practiced brahmin dharmas and austerities in the mountains, so their appearance was gaunt and withered. When the Buddha’s father, the king, saw them, he thought that these bhikṣus were not enough to adorn the World-Honored One with honor. He then selected noble young Śākya men, strong and in the prime of youth, and sent one person from each household, compelling them to leave home. Among them, some had wholesome minds and delighted in the path, while others did not delight in it. These Śākya bhikṣus should not be made to return to the place of their birth. The disciples of Śrāvastī were not like this. For this reason, the Buddha often dwelt in Śrāvastī and did not often dwell in Kapilavastu.

Furthermore, according to the Dharma of leaving home, one should not stay near relatives. The mind’s attachment to relatives is like fire and like a snake. Even a brahmin son living at home, for the sake of study, should not remain in the place of his birth; how much less a śramaṇa who has left home.

Furthermore, Śrāvastī was a great city, while Kapilavastu was not like that. Śrāvastī had nine hundred million households. If the Buddha stayed there only briefly, he would not be able to liberate many people. For this reason he often stayed there.

Furthermore, Kapilavastu was the city where the Buddha was born. The people there had long cultivated practice; their wholesome roots were mature and their wisdom was sharp. There the Buddha stayed only briefly to teach the Dharma. He did not need to remain long; after liberating them, he went away.

The people of Śrāvastī included some who were just beginning practice and some who had practiced for a long time; some whose wholesome roots had matured and some whose wholesome roots had not yet matured; some with sharp faculties and some without sharp faculties. Because they studied many kinds of scriptures and texts, their minds had been sharpened, but they had also entered into many nets of wrong views, served many kinds of teachers, and belonged to many kinds of devas. There were many people with mixed practices. For this reason, the Buddha stayed there for a long time.

It is like a doctor treating an abscess. If he knows that the abscess is already ripe, he cuts it open, drains the pus, applies medicine, and leaves. If the abscess is not yet ripe, he stays for a long time, applying ointments and soothing it. The Buddha is also like this. If a disciple’s wholesome roots have matured, then after teaching and transforming that person, he goes on to another place. If a disciple who can be liberated has wholesome roots that are not yet mature, then the Buddha must stay for a long time.

The Buddha appears in the world precisely in order to liberate beings and establish them in the secure and happy place of the realm of nirvāṇa. For this reason, he often dwelt in Śrāvastī and did not often dwell in Kapilavastu.

In the country of Magadha, beside the Nairañjanā River, in the village of Uruvilvā, the Buddha attained unsurpassed complete awakening and accomplished the Dharma body. For this reason, he often dwelt in Rājagṛha.

Question: The causes and conditions for his often dwelling in Rājagṛha and Śrāvastī are now understood. Between these two cities, why did he dwell more often in Rājagṛha?

Answer: In order to repay the kindness of the place of his birth, he often dwelt in Śrāvastī. All beings remember the place of their birth. As a verse says:

“All debaters cherish the dharmas they know, just as people remember their birthplace; even after leaving home, they still argue.”

In order to repay the kindness of the place of the Dharma body, he often dwelt in Rājagṛha, because all buddhas cherish the Dharma body. As a verse says:

“The buddhas of the past, future, and present make offerings to the Dharma body, honoring and respecting it as teacher.”

Because the Dharma body is superior to the birth body, between the two cities he dwelt more often in Rājagṛha.

Furthermore, because there were many monasteries for seated meditation there, and other places did not have this. Examples are the Bamboo Grove, Vaibhāra-vastu, Saptaparṇa-guhā, Indraśaila-guhā, and Sarpiṣkuṇḍikā-prāgbhāra. Rājagṛha had five monasteries, and the Bamboo Grove was on level ground. Other countries did not have so many monasteries.

In Śrāvastī there was one place, Jetavana Monastery. There was also another place, the Hall of Migāra’s Mother, but there was no third place.

In the country of Bārāṇasī there was one place, the monastery in the Deer Park, called Ṛṣipatana.

In Vaiśālī there were two places: one called Mahāvana, the Great Wood, and the other the monastery on the bank of the Monkey Pond.

In Kauśāmbī there was one place, called Ghoṣila’s Park.

In countries such as these, some had one monastery, and some had only empty groves of trees.

Because Rājagṛha had many monasteries, it was well suited for people who practiced seated meditation. The place was peaceful and secure. For this reason, the Buddha often stayed there.

Furthermore, in that place there were the six teachers, Pūraṇa and the others, who each said, “I am an all-knowing person,” and set themselves against the Buddha. There were also great non-Buddhist masters of debate such as the brahmin Dīrghanakha, those of the Vatsa clan, and Kukkuṭa the Great. There were also the elder Śrīgupta, Devadatta, Ajātaśatru, and others, who plotted to harm the Buddha, did not believe in the Buddha Dharma, and each harbored jealousy. Because there were people like these, the Buddha often stayed there. It is like a place where poisonous grasses grow: nearby there is sure to be good medicine.

As a verse says:

“Suppose a lion, king of the hundred beasts, were to roar at tiny insects; he would be laughed at by the crowd. But if, among tigers, wolves, and fierce beasts, he gives a mighty roar, wise people approve.

“Debaters are like fierce tigers. In this assembly they have no fear. The person of great wisdom, widely learned and broadly informed, is foremost among this assembly.”

Because people of great wisdom and wide learning were all in Rājagṛha, the Buddha often dwelt in Rājagṛha.

Furthermore, King Bimbisāra went to Gayāśīrṣa to welcome the Buddha and the other one thousand matted-hair arhats. At that time, the Buddha taught the Dharma for the king, and the king attained the path of stream-entry. He then invited the Buddha, saying, “May the Buddha and the Saṅgha come to my city of Rājagṛha. For the rest of my life, please accept from me robes and bedding, food and drink, lodging, medicines, and whatever should be provided.” The Buddha accepted his invitation. For this reason, he often dwelt in Rājagṛha.

Furthermore, among the four directions of Jambudvīpa, the east comes first because the sun first rises there; after that come the south, west, and north. Within the east, the country of Magadha was supreme. Within the country of Magadha, Rājagṛha was supreme. It had twelve hundred million households.

After the Buddha’s nirvāṇa, King Ajātaśatru, because the population had gradually decreased, abandoned the great city of Rājagṛha and built a smaller city beside it, one yojana in length and breadth, called Pāṭaliputra. Even that was still the largest among all cities; how much more so the original city of Rājagṛha.

Furthermore, the people there were often intelligent, broadly learned, and widely knowledgeable. Other countries did not have this.

Furthermore, there are people who should attain the path but must wait for the right time, the right place, and the right person. The Buddha knew beforehand that Śakra, lord of devas, together with eighty thousand devas, would attain the path in a stone chamber in the country of Magadha. For this reason, the Buddha often dwelt in Rājagṛha.

Furthermore, that country was abundant and happy, and alms-food was easy to obtain. Other countries were not like it. This was also because of three causes and conditions:

First, King Bimbisāra had given orders that food for one thousand bhikṣus should always be prepared in the palace.

Second, although Jotika was born among humans, he constantly enjoyed heavenly wealth and happiness; moreover, there were many wealthy and noble upāsakas.

Third, the nāga king Apalāla, with a wholesome mind, accepted transformation and became a disciple of the Buddha. Because he removed famine from the world and constantly sent good rains, the country was abundant.

For example, after the Buddha’s nirvāṇa, the elder Mahākāśyapa wished to compile the Dharma. He reflected, “Which country is abundant and happy, where alms-food is easy to obtain, so that we can quickly compile the Dharma?” After thinking in this way, he remembered that in Rājagṛha, King Bimbisāra had given orders that food for one thousand bhikṣus should always be provided. Although King Bimbisāra had died, this practice had not ceased. Food was easy to obtain there, and the Dharma could easily be compiled there. No other place had such constant offerings. If, while going for alms, non-Buddhists came to debate with them, then if they joined the debate, the work of compiling the Dharma would be neglected; but if they did not debate, the non-Buddhists would say, “These śramaṇas are not as good as we are.” Reflecting in this way, Mahākāśyapa selected the foremost one thousand arhats and led them to Gṛdhrakūṭa Mountain to compile the sutra treasury.

Because of these three causes and conditions, we know that in the country of Magadha alms-food was easy to obtain.

As stated in the Āgamas and in the Vinaya, the country of Vaiśālī sometimes had famines. As stated in the Sutra on Subduing the Nāga King Brothers Nanda and Upananda, the country of Śrāvastī had famine, and the other countries also sometimes had famine. In the country of Magadha there was no such matter. For this reason, we know that Magadha was abundant and happy, and that alms-food was easy to obtain there.

Furthermore, Rājagṛha was in the mountains and was quiet and secluded. In other countries the monasteries were on level ground, so many mixed kinds of people came in and went out. Because it was easy to come and go, they were not quiet and secluded.

Also, within these mountains there were many monasteries. People who practiced seated meditation and noble ones all delighted in quiet seclusion and were often able to dwell there. The Buddha is the lord of noble ones and of those who practice seated meditation. For this reason, he often dwelt in Rājagṛha. Because of various causes and conditions such as these, he often dwelt in Rājagṛha.

Question: If he dwelt in Rājagṛha, that is acceptable. Why did he not often dwell in the Bamboo Grove, but instead often dwell on Gṛdhrakūṭa Mountain?

Answer: This has already been answered. Noble ones and people who practice seated meditation delight in quiet and secluded places.

Question: There were also four other mountains, such as Vaibhāra-vastu. Why did he not often dwell there, but instead often dwell on Gṛdhrakūṭa Mountain?

Answer: It is because Gṛdhrakūṭa Mountain is the most excellent among the five mountains. How is it excellent? The monastery on Gṛdhrakūṭa Mountain was close to the city, but the mountain was difficult to climb, so mixed crowds of people did not come there. Because it was near the city, going for alms was not exhausting. For this reason, the Buddha often stayed on Gṛdhrakūṭa Mountain and not elsewhere.

Furthermore, the elder Mahākāśyapa compiled the three Dharma treasuries on Gṛdhrakūṭa Mountain. After he had liberated the beings who could be liberated, he wished to enter nirvāṇa following the Buddha. Early in the morning he put on his robe, took his bowl, entered Rājagṛha for alms, and then ascended Gṛdhrakūṭa Mountain. He told his disciples, “Today I will enter nirvāṇa without remainder.” Having said this, he entered his room, sat in full lotus posture, and perfumed his body with the undefiled dhyānas and samādhis.

Mahākāśyapa’s disciples entered Rājagṛha and told the noble people, “Do you know? The Venerable Mahākāśyapa will enter nirvāṇa without remainder today.”

When the noble people heard this, they were all greatly sorrowful and worried, saying, “The Buddha has already passed into nirvāṇa, and Mahākāśyapa has upheld and protected the Buddha Dharma. Today he too wishes to enter nirvāṇa without remainder.” At dusk, the noble people and the bhikṣus all gathered together on Gṛdhrakūṭa Mountain.

At dusk, the elder Mahākāśyapa rose from meditation, entered the assembly, and sat down. He praised and explained impermanence: “All conditioned dharmas are impermanent because they arise from causes and conditions. They are impermanent because originally they did not exist and now exist, and once they exist they again return to nonexistence. Because they arise from causes and conditions, they are impermanent. Because they are impermanent, they are suffering. Because they are suffering, they are without self. Because they are without self, a wise person should not attach to ‘I’ or ‘mine.’ If one attaches to ‘I’ and ‘mine,’ one obtains immeasurable sorrow, grief, suffering, and affliction. In the whole world, the mind should become weary and seek freedom from desire.”

In these and many other ways he spoke of the suffering in the world, opening and guiding their minds so that they could enter nirvāṇa. When he had finished saying this, he put on the saṅghāṭī robe he had received from the Buddha, held his robe and bowl, grasped his staff, and appeared like a garuḍa bird. He rose into empty space and displayed the four bodily postures: sitting, lying down, walking, and standing. From one body he manifested immeasurable bodies filling the eastern world, and from immeasurable bodies he returned to one body. From the upper part of his body he emitted fire, and from the lower part he emitted water; from the upper part he emitted water, and from the lower part he emitted fire. In the south, west, and north it was also like this.

After the assembly’s minds had become weary of the world and they had all rejoiced, on the peak of Gṛdhrakūṭa Mountain, together with his robe and bowl, he made this vow: “May my body not decay. When Maitreya becomes a buddha, may this skeletal body of mine come forth again, and through this cause and condition may beings be liberated.” Having reflected in this way, he went directly into the stone of the mountain peak as if entering soft clay. After he entered, the mountain closed again.

Later, when human lifespans are eighty-four thousand years and bodies are eighty feet tall, Maitreya Buddha will appear. His body will be one hundred sixty feet tall, his face twenty-four feet tall, and his circular radiance ten li wide. At that time, when beings hear that Maitreya Buddha has appeared in the world, immeasurable people will leave home following the Buddha.

When the Buddha first teaches the Dharma in the great assembly, ninety-nine koṭis of people will attain the path of arhatship and be fully endowed with the six superknowledges. In the second great assembly, ninety-six koṭis of people will attain the path of arhatship. In the third great assembly, ninety-three koṭis of people will attain the path of arhatship. After that, he will liberate countless people.

At that time, after a long while, the people will become slack and weary. Seeing the people in this state, Maitreya Buddha will tap Gṛdhrakūṭa Mountain open with his toe. Then the elder Mahākāśyapa’s skeletal body, wearing the saṅghāṭī robe, will come forth and pay homage at Maitreya’s feet. He will rise into empty space, display transformations as before, and then, in the sky, extinguish his body and enter parinirvāṇa.

At that time, Maitreya Buddha’s disciples will be amazed and ask, “Who is this person? He looks human but is small. Wearing Dharma robes, he is able to perform transformations.” Maitreya Buddha will say, “This person was a disciple of the past Buddha Śākyamuni. His name was Mahākāśyapa. He practiced in the wilderness, had few desires and knew contentment, practiced the dhūta austerities, and was foremost among bhikṣus. He attained the six superknowledges and was a great arhat liberated in both ways. In his time, human lifespans were one hundred years, with few reaching that and many falling short. With such a small body, he was able to accomplish such a great matter. You have large bodies and sharp faculties; why do you not create merit like this?”

At that time, all the disciples will feel ashamed and give rise to a great mind of disenchantment. Maitreya Buddha will follow the minds of the assembly and teach many kinds of Dharma for them. Some will attain arhatship, some non-returning, some once-returning, and some stream-entry. Some will plant wholesome roots for pratyekabuddhahood. Some will attain the patience with the nonarising of dharmas and become non-retrogressing bodhisattvas. Some will be reborn among devas and humans and receive many kinds of blessings and happiness.

For this reason, we know that Gṛdhrakūṭa Mountain is an auspicious place of merit and virtue, a place where noble ones delight to dwell. The Buddha is the lord of noble ones. Therefore, the Buddha often dwelt on Gṛdhrakūṭa Mountain.

Furthermore, Gṛdhrakūṭa Mountain is the dwelling place of the buddhas of the past, future, and present. As stated in the Sutra of Pūrṇa Maitrāyaṇīputra, the Buddha said to Pūrṇa, “Even if the trichiliocosm were burned by the kalpa fire and then came into being again, I would always dwell in this mountain. Because all beings are bound and wrapped by the fetters and do not create the merit of seeing the Buddha, they do not see me.”

Furthermore, Gṛdhrakūṭa Mountain is pure, fresh, and clean. It receives the buddhas of the three times and the bodhisattvas, and there is no other place like it. For this reason, the Buddha often dwelt on Gṛdhrakūṭa Mountain.

Furthermore, the Mahāyāna sutras were mostly spoken on Gṛdhrakūṭa Mountain, and only rarely spoken elsewhere. Why? Because this place is pure and clean, has merit and virtue, and is quiet and secluded. It is the dwelling place of all buddhas of the three times. The bodhisattvas of the ten directions also praise and respectfully honor this place. Devas, nāgas, yakṣas, asuras, garuḍas, gandharvas, kiṃnaras, mahoragas, and other powerful spirit beings guard, make offerings to, and respectfully honor this place. As a verse says:

“This Gṛdhrakūṭa Mountain is the dwelling place of the buddhas, the resting place of noble ones, because it shelters and shades all beings. The many sufferings are liberated, and only the true Dharma remains.”

Furthermore, in this place immeasurable bodhisattvas from the ten directions, with wisdom, merit, virtue, and great power, constantly come to see Śākyamuni Buddha, bow in reverence, and listen to the Dharma. For this reason, when the Buddha speaks the Mahāyāna sutras, he mostly does so on Gṛdhrakūṭa Mountain. Among all Mahāyāna sutras, the Prajñāpāramitā is the greatest. Since he now wishes to teach it, how could he not dwell on Gṛdhrakūṭa Mountain?

This completes the brief explanation of the causes and conditions for dwelling on Gṛdhrakūṭa Mountain.

Sutra:

Together with the great bhikṣu saṅgha.

Treatise:

“Together” means one place, one time, one mind, one discipline, one view, one path, and one liberation. This is called “together.”

“Mahā” means great, many, or excellent.

How is it great? Because it is foremost among all assemblies, because all obstructions have been cut off, and because great beings such as deva kings respectfully honor it. This is called great.

How is it many? Because the number reaches five thousand, it is called many.

How is it excellent? Because it can defeat the arguments of all the ninety-six kinds of paths, it is called excellent.

What is meant by “bhikṣu”?

A bhikṣu is called an almsman. Because he maintains his life in purity, he is called an almsman.

As stated in a sutra, “Śāriputra entered the city to beg for alms. After obtaining food, he sat facing a wall and ate. At that time, there was a brahmin woman named Pure Eyes. She came to see Śāriputra and asked him, ‘Śramaṇa, are you eating?’ He answered, ‘I am eating.’ Pure Eyes said, ‘Śramaṇa, are you eating with a downward mouth?’ He answered, ‘No, sister.’ ‘Are you eating with an upward mouth?’ ‘No.’ ‘Are you eating with a sideways mouth?’ ‘No.’ ‘Are you eating with a mouth toward the four directions?’ ‘No.’ Pure Eyes said, ‘There are four ways of eating. When I ask you, you say no. I do not understand. You should explain.’ Śāriputra said, ‘Some people who have left home mix medicines, plant grain, cultivate trees, and do such things as impure livelihood. This is called eating with a downward mouth. Some people who have left home observe the stars and constellations, the sun and moon, wind and rain, thunder and lightning, and thunderbolts as impure livelihood. This is called eating with an upward mouth. Some people who have left home flatter the powerful, carry messages in the four directions, and seek much through clever speech as impure livelihood. This is called eating with a sideways mouth. Some people who have left home study various spells and divinations of good and bad fortune, and such various impure livelihoods. This is called eating with a mouth toward the four directions. Sister, I do not fall into these four kinds of impure eating. I maintain my life by pure alms-begging.’ At that time, when Pure Eyes heard the teaching on pure Dharma food, she rejoiced, gained faith and understanding, and Śāriputra then taught the Dharma for her. She attained the path of stream-entry.”

Maintaining life in this way by pure alms-begging is why he is called an almsman.

Furthermore, “bhi” means to break, and “kṣu” means afflictions. Because one can break the afflictions, one is called a bhikṣu.

Furthermore, one who has left home is called a bhikṣu, just as Hu, Han, Qiang, and Lu peoples each have their own names.

Furthermore, at the time of receiving the precepts, one says of oneself, “I, so-and-so, am a bhikṣu and will maintain the precepts for the rest of my life.” For this reason, one is called a bhikṣu.

Furthermore, “bhi” means fear, and “kṣu” means able: one is able to frighten Māra the king and the people of Māra. When someone leaves home, shaves the head, puts on dyed robes, and receives the precepts, Māra becomes afraid. Why is he afraid? Māra says, “This person will certainly enter nirvāṇa.” As the Buddha said, “If someone is able to shave the head, put on dyed robes, and receive the precepts single-mindedly, this person will gradually cut off the fetters, leave suffering, and enter nirvāṇa.”

What is meant by “saṅgha”? Saṅgha means community or assembly. When many bhikṣus are harmonious together in one place, this is called saṅgha. It is like a cluster of large trees: this is called a forest. Each individual tree is not called a forest, yet apart from the individual trees there is also no forest. In the same way, each individual bhikṣu is not called a saṅgha, yet apart from the individual bhikṣus there is also no saṅgha. Because the bhikṣus are harmonious together, the name saṅgha arises.

There are four kinds of saṅgha: the saṅgha with shame, the saṅgha without shame, the mute-sheep saṅgha, and the true saṅgha.

What is called the saṅgha with shame? Those who keep the precepts without breaking them, whose body and speech are pure, who can distinguish good from bad, but who have not yet attained the path: this is called the saṅgha with shame.

What is called the saṅgha without shame? Those who break the precepts, whose body and speech are impure, and who do every kind of evil: this is called the saṅgha without shame.

What is called the mute-sheep saṅgha? Although they do not break the precepts, their faculties are dull and they have no wisdom. They cannot distinguish good from bad, do not know what is light or heavy, and do not know what is an offense and what is not. If there is a saṅgha matter and two people dispute with each other, they cannot decide it and remain silent without saying anything. They are like white sheep, which cannot make a sound even when people kill them. This is called the mute-sheep saṅgha.

What is called the true saṅgha? Learners and those beyond learning who dwell in the four fruits and practice the four paths of approach are called the true saṅgha.

Among these, two kinds of saṅgha may together perform the hundred and one karmas, recite the precepts, complete the rains retreat, and carry out various other acts.

Among them, the true śrāvaka saṅgha numbered six thousand five hundred. The bodhisattva saṅgha has two kinds: the saṅgha with shame and the true saṅgha. Because there is this true saṅgha, the others all also receive the name saṅgha. For this reason, it is called the bhikṣu saṅgha.

Sutra:

An approximate number of five thousand.

Treatise:

What is meant by “approximate number”? A little more or a little less: this is called an approximate number.

What is meant by “portion”? Taking one portion from the edge of a large assembly is called a portion.

These bhikṣus were one portion of five thousand taken from among tens of millions in the assembly. For this reason, it is called a portion of five thousand.

Sutra:

All were arhats.

Treatise:

What is meant by arhat?

“Ara” means enemy, and “han” means to destroy. Because all the enemy-afflictions have been destroyed, one is called an arhat.

Furthermore, because an arhat has exhausted all outflows, an arhat should receive offerings from all devas and humans in the world.

Furthermore, “a” means not, and “rahan” means birth. Because in later lives there is no further birth, one is called an arhat.

Sutra:

All outflows had been exhausted.

Treatise:

The three kinds of outflows in the three realms had been exhausted without remainder. Therefore, it says that the outflows were exhausted.

Sutra:

They had no further afflictions.

Treatise:

Because all fetters, underlying tendencies, currents, graspings, yokes, bonds, coverings, views, entanglements, and so on had been cut off and removed, they are called free from afflictions.

Sutra:

Their minds were well liberated, and their wisdom was well liberated.

Treatise:

Question: Why does it say, “Their minds were well liberated, and their wisdom was well liberated”?

Answer: Among non-Buddhists, people who have left desire behind attain liberation of mind in one place and by one path, but they are not liberated from all obstructing dharmas. For this reason, arhats are called “well liberated in mind and well liberated in wisdom.”

Furthermore, for all arhats, the mind is liberated through two paths: the path of seeing the truths and the path of cultivation. For this reason, it is called well liberated in mind. Although the minds of learners have attained liberation, it is not well liberated. Why? Because residual fetters and underlying tendencies remain.

Furthermore, among the non-Buddhists and others, the dharmas that assist the path are incomplete. If they practice one merit or two merits, they still cannot obtain the path they seek. Some people seek purity through giving alone. Some sacrifice to devas and say that this can free them from grief and decline and enable them to be born in a land of constant happiness. Others also speak of eight paths of purity: first, self-awakening; second, hearing; third, reading scriptures; fourth, fear of inner suffering; fifth, fear of the suffering of great beings; sixth, fear of deva suffering; seventh, obtaining a good teacher; eighth, great giving. Yet they say only the eighth is the path of purity.

Furthermore, some non-Buddhists say that purity comes only from giving and keeping precepts. Some say that purity comes only from giving and meditative concentration. Some say that purity comes only from giving and seeking wisdom.

Various paths such as these are incomplete. With no merit, or with little merit, they speak of purity. Although such a person may attain liberation of mind in one place, this is not called good liberation, because the path to nirvāṇa is incomplete. As a verse says:

“A person without merit cannot cross the great ocean of birth, aging, sickness, and death. A person with little merit also cannot cross. The good practice of the path is what the Buddha taught.”

Here one should relate the Sutra of the Brahmin Subhadra: “The brahmin Subhadra was one hundred twenty years old, had attained the five superknowledges, and lived beside Lake Anavatapta. One night he dreamed that all people had lost their eyes, were naked, and were standing in darkness. The sun fell, the earth split open, the waters of the great ocean dried up, and a great wind arose and blew Mount Sumeru apart.

“After waking, he was terrified and reflected, ‘Why is this so? Is my life about to end? Or are heaven, earth, and their lord about to collapse?’ Because of this bad dream, he was uncertain and could not understand it by himself.

“A deva who had been his good friend in a former life came down from above and said to Subhadra, ‘Do not be afraid. There is an all-knowing person named Buddha who will enter nirvāṇa without remainder in the second half of the night. That is why you had this dream; it is not because of your own body.’

“The next day, Subhadra went to the country of Kuśinagara. In the grove, he saw Ānanda walking in meditation and said to him, ‘I have heard that your teacher teaches a new path to nirvāṇa and will pass into extinction at midnight today. I have doubts in my mind and wish to see the Buddha so that he may resolve them.’

“Ānanda answered, ‘The World-Honored One’s body is exhausted. If you ask difficult questions, you will trouble the World-Honored One.’ Subhadra made this request three times, and Ānanda answered as before.

“From afar, the Buddha heard this and instructed Ānanda, ‘Allow the brahmin Subhadra to come forward and ask whatever questions he wishes. This will be my final conversation, and he will be my last disciple to attain the path.’

“At that time, Subhadra was able to come forward and see the Buddha. After greeting the World-Honored One, he sat to one side and thought, ‘All the non-Buddhists have renounced affection, love, wealth, and treasures to leave home, yet none have attained the path. Only the śramaṇa Gautama has attained the path.’

“After thinking this, he asked the Buddha, ‘Among the six teachers in Jambudvīpa, each says of himself, “I am an all-knowing person.” Is this statement true?’

“At that time, the World-Honored One answered in verse:

“‘When I was nineteen years old, I left home to train in the Buddha path. Since I left home, more than fifty years have passed. Pure precepts, meditation, and wisdom: non-Buddhists do not have even one part of these. They do not even have a small part, much less all-wisdom.

“‘If there is no Noble Eightfold Path, then in that teaching there is no first fruit, no second, third, or fourth fruit. If there is the Noble Eightfold Path, then in that teaching there is the first fruit, the second, third, and fourth fruit. Subhadra, in my Dharma there is the Noble Eightfold Path, and in it there is the first fruit of the path, the second, third, and fourth fruits of the path. The teachings of the other non-Buddhists are all empty: there is no path, no fruit, no śramaṇa, and no brahmin. In this way, within my great assembly, I truly give the lion’s roar.’

“When the brahmin Subhadra heard this Dharma, he attained the path of arhatship. He reflected, ‘I should not enter parinirvāṇa after the Buddha.’ Having reflected in this way, he sat in full lotus before the Buddha and, by his own spiritual power, emitted fire from his body, burned his body, and passed into extinction.”

For this reason, the Buddha said, “Those without merit or with little merit, whose dharmas assisting the path are incomplete, cannot be liberated.” Because the Buddha taught the completeness of all merits, he was able to liberate disciples. It is like an inferior physician who has only one medicine or two medicines: because his medicines are incomplete, he cannot cure a serious illness. Great physicians possess all medicines and can cure many illnesses.

Question: If the mind is liberated because all afflictions of the three realms have been left behind, why did the Buddha say, “When craving and attachment are left behind, the mind is liberated”?

Answer: Craving has great power to bind and shut in the mind. For this reason, it is mentioned, while the other afflictions are not mentioned. When craving is cut off, the others are cut off as well.

Furthermore, if someone says, “The king has come,” one knows that attendants must also be following. Craving and attachment are like this. It is also like grasping one end of a cloth: the rest all follows. Craving and attachment are like this; when craving is cut off, one knows that the other afflictions have all already been cut off.

Furthermore, all fetters and underlying tendencies belong to either craving or views. Afflictions belonging to craving cover the mind, while afflictions belonging to views cover wisdom. In this way, when craving is left behind, the fetters and underlying tendencies belonging to craving are also left behind, and one attains liberation of mind. In this way, when ignorance is left behind, the fetters and underlying tendencies belonging to views are also left behind, and one attains liberation of wisdom.

Furthermore, these five thousand arhats corresponded to the Dharma of non-retrogression and had attained the knowledge of nonarising. For this reason, it says, “Their minds were well liberated, and their wisdom was well liberated,” because they did not regress. Arhats who are subject to regression attain temporary liberation, as in the case of Godhika and others. Although they attain liberation, it is not good liberation, because they are subject to regression.

Sutra:

Their minds were tamed, gentle, and pliant.

Treatise:

If some people respectfully make offerings, while others become angry, insult them, curse them, beat them, or strike them, their minds remain even and no different. If they receive precious jewels or tiles and stones, they regard them all equally. If someone takes a knife and cuts off their hands or feet, while someone else anoints their body with sandalwood, they remain equally unmoved.

Furthermore, sensual desire, anger, conceit, arrogance, doubt, and views have been cut off at the root. This is called the mind being tamed, gentle, and pliant.

Furthermore, these arhats are not stained in places of desire, are not angry where anger might arise, and are not deluded where delusion might arise. They guard the six sense faculties. For this reason, they are called tamed, gentle, and pliant in mind. As a verse says:

“A person guards the six sense faculties like a fine horse well trained. Such a person of true wisdom is revered and watched over by the devas.”

Other ordinary people cannot guard the six sense faculties, because desire, anger, arrogance, delusion, doubt, and views have not been cut off. Therefore they are not tamed and gentle, like a bad and unruly horse. For this reason, the arhats are called tamed, gentle, and pliant in mind.

Sutra:

They were great nāgas.

Treatise:

“Mahā” means great; “na” means not; and “ga” means offense. Since the arhats have cut off all afflictions, they are called those without offense.

Furthermore, “nāga” may mean dragon or elephant. Among the innumerable arhats, these five thousand arhats have the greatest power. For this reason, they are said to be like dragons and elephants. Among beings that move through water, the dragon has great power; among beings that move on land, the elephant has great power.

Furthermore, just as a well-trained elephant king can break through a great army, advance straight ahead without turning back, not fear swords or clubs, not be troubled by water or fire, not run away, not retreat, and not avoid even the arrival of death, so too are the arhats. Because they cultivate meditative concentration and wisdom, they can break Māra's army and the thieves of the fetters and underlying tendencies. When insulted, cursed, beaten, or struck, they do not regret or become angry. They do not fear or recoil from aging, death, water, or fire.

Furthermore, just as a great dragon king emerges from the great ocean, raises great clouds that cover the whole sky, releases great flashes of lightning that illuminate heaven and earth, and pours down great rain that moistens all things, so too are the arhats. They emerge from the waters of the great ocean of meditative concentration and wisdom, raise clouds of compassion, moisten those who can be liberated, manifest great light and many transformations, teach the true mark of dharmas, and rain upon the minds of their disciples, causing sprouts of goodness to grow.

Sutra:

What had to be done was done.

Treatise:

Question:

What is meant by “what had to be done”? What is meant by “was done”?

Answer:

Because wholesome dharmas such as faith, moral discipline, relinquishment, and concentration have been attained, this is called “what had to be done.” Because wholesome dharmas such as wisdom, vigor, and liberation have been attained, this is called “was done.” Because these two kinds of dharmas are complete and fulfilled, it is called “what had to be done was done.”

Furthermore, afflictions are of two kinds: one kind belongs to craving, and one kind belongs to views. Because afflictions belonging to craving have been cut off, it is called “what had to be done.” Because afflictions belonging to views have been cut off, it is called “was done.”

Furthermore, because form dharmas are well seen, it is called “what had to be done.” Because formless dharmas are well seen, it is called “was done.” Pairs such as visible and invisible, resistant and nonresistant, are also like this.

Furthermore, because unwholesome and indeterminate dharmas have been cut off, it is called “what had to be done.” Because wholesome dharmas have been contemplated, it is called “was done.” Because wisdom from hearing and wisdom from reflection have been accomplished, it is called “what had to be done.” Because wisdom from cultivation has been accomplished, it is called “was done.” Various sets of three dharmas are also like this.

Furthermore, because the dharmas of warmth, summit, patience, and the supreme worldly dharma have been attained, it is called “what had to be done.” Because undefiled wholesome roots such as patience with regard to suffering-dharma have been attained, it is called “was done.”

Because the path of seeing the truths has been attained, it is called “what had to be done.” Because the path of cultivation has been attained, it is called “was done.”

Because the path of training has been completed, it is called “what had to be done.” Because the path beyond training has been attained, it is called “was done.”

Because liberation of mind has been attained, it is called “what had to be done.” Because liberation through wisdom has been attained, it is called “was done.”

Because the outflows have been exhausted, it is called “what had to be done.” Because shared liberation has been attained, it is called “was done.”

Because all fetters and underlying tendencies have been removed, it is called “what had to be done.” Because liberation independent of time has been attained, it is called “was done.”

Because one's own benefit has been completed, it is called “what had to be done.” Because one benefits others, it is called “was done.”

Meanings such as these for “what had to be done was done” may be freely explained.

Sutra:

They had laid down the burden and were able to bear the burden.

Treatise:

Because the five aggregates are coarse, heavy, and constantly troubling, they are called a “burden.” As the Buddha said, “What is the burden? The five aggregates are the burden.” The arhats have already removed this burden. For this reason, it says “laid down the burden.”

“Able to bear the burden” means that, within the Buddha Dharma, there are two burdens of merit that should be borne: first, benefiting oneself; second, benefiting others. Merits such as exhausting all outflows and attaining liberation without regret are called benefiting oneself. Merits such as faith, moral discipline, relinquishment, concentration, and wisdom, which can be given to others, are called benefiting others. These arhats can bear both the burden of self-benefit and the burden of benefiting others. Therefore they are called able to bear the burden.

Furthermore, just as a strong great ox can carry a heavy load, so too are these arhats. Having attained the undefiled faculties, powers, factors of awakening, and path, they can bear the great burden of the Buddha Dharma. For this reason, the arhats are called able to bear the burden.

Sutra:

They had attained their own benefit.

Treatise:

What is called one's own benefit? What is not one's own benefit?

Practicing all wholesome dharmas is called one's own benefit. All other dharmas that are not Dharma are called not one's own benefit.

Furthermore, merits such as faith, moral discipline, relinquishment, concentration, and wisdom are called one's own benefit for three reasons: they are superior to all wealth and treasures; they constantly bring happiness in this life and in future lives; and they can lead one to the city of the deathless. As a verse in the Chapter on Faith says:

“If a person obtains faith and wisdom, these treasures are supreme. All other worldly gains cannot compare with this Dharma treasure.”

Furthermore, if a person gains happiness in this life, happiness in future lives, and the constant happiness of nirvāṇa, this is called one's own benefit. Anything else is not one's own benefit. As a verse says:

“People in the world know many dharmas that are not the path; they are no different from birds and beasts. One should seek the essential Dharma of right wisdom, become free from aging and death, and enter nirvāṇa.”

Furthermore, the Noble Eightfold Path and the fruits of the śramaṇa are called the arhats' own benefit. These five thousand arhats had attained both the path and the fruit. Because both matters had been attained, this is called their own benefit. For this reason, it says that they had attained their own benefit.

Sutra:

They had exhausted all fetters of existence.

Treatise:

There are three kinds of existence: desire existence, form existence, and formless existence.

What is desire existence? “Karma bound to the desire realm takes conditions as its cause and is able to produce a later life; it is also karmic retribution. This is called desire existence.” Form existence and formless existence are also like this. This is what is called “existence.”

As for “the fetters are exhausted,” there are nine fetters: the fetter of craving, the fetter of anger, the fetter of arrogance, the fetter of delusion, the fetter of doubt, the fetter of views, the fetter of grasping, the fetter of stinginess, and the fetter of jealousy.

These fetters and underlying tendencies are exhausted, and existence is exhausted; existence is exhausted, and the fetters and underlying tendencies are exhausted. For this reason, it is called exhausting the fetters of existence.

Question:

The fetters and underlying tendencies of the arhats should be permanently exhausted, because they have become free from all afflictions. But existence should not be exhausted. Why? Before arhats pass into extinction, the five aggregates, such as the eye faculty, the twelve sense entrances, and the eighteen elements still exist.

Answer:

There is no problem. Here, the cause is being spoken of in terms of the result.

As the Buddha said, “When a donor gives food, he gives five things: life, complexion, strength, happiness, and clear sight.” Food does not necessarily give these five things. Some people die after receiving much food and drink, while others live after receiving only a little food. Food is the cause of these five things. Therefore the Buddha said that by giving food one obtains five things.

As a verse says:

“One who stops eating certainly dies; one who eats does not necessarily die. For this reason the Buddha said that giving food obtains five things.”

It is also like saying that a person eats one hundred catties of gold. Gold cannot be eaten, but gold is the cause of food, and so one says “eating gold.” The Buddha said, “Women are a defilement of moral discipline.” Women are not themselves a defilement of moral discipline, but they can be a cause for the defilement of moral discipline, and so he said, “Women are a defilement of moral discipline.” It is like a person falling from a high place: before he reaches the ground, people say, “This person is dead.” Although he is not yet dead, they know he will certainly die, and so they say, “This person is dead.” In the same way, the arhats' fetters and underlying tendencies have already been exhausted. Knowing that their existence will certainly be exhausted, it is said that they have “exhausted the fetters of existence.”

Sutra:

Through right knowledge they had attained liberation.

Treatise:

It is like the disciples of the brahmin Māgandiya. They lifted his corpse onto a bed and carried it through the city to places where many people gathered, proclaiming, “If anyone sees Māgandiya's corpse with their eyes, that person will all attain the path of purity. How much more so those who bow to it and make offerings?” Many people believed what they said. When the monks heard these words, they reported them to the Buddha, saying, “World-Honored One, what is the meaning of this?”

The Buddha spoke this verse:

“Petty people seek purity through seeing with the eyes. In this there is no wisdom and no true path. When fetters and afflictions fill the mind, how could one attain the pure path merely by seeing with the eyes? If purity could be attained by seeing with the eyes, what need would there be for the jewel of wisdom and merit? Wisdom and merit are what make purity; seeking purity through eye-seeing is not possible.”

For this reason, it says that through right knowledge they attained liberation.

Question:

The arhats had already done what had to be done and sought no further progress. Why, then, did they always stay near the Buddha instead of going elsewhere to liberate beings?

Answer:

Although all beings throughout the ten directions should make offerings to the Buddha, the arhats have received especially weighty kindness from him, and therefore should make offerings twice as much. Why? These arhats were accomplished through the Buddha. They received immeasurable merit, knew that the fetters and underlying tendencies had been cut off, and their faith grew even more. Therefore, these great and virtuous arhats stayed near the Buddha to receive the joyful taste of merit, to make offerings and show reverence, and to repay the Buddha's kindness.

Because the arhats surrounded the Buddha, the Buddha's virtue became even more honored. It is like the beings of Brahmā Heaven surrounding King Brahmā, like the devas of the Thirty-Three surrounding Śakra Devānām Indra, like the spirits surrounding King Vaiśravaṇa, like lesser kings surrounding a wheel-turning sage king, or like a person whose illness has been cured staying beside a great physician. In this way, the arhats stayed near the Buddha. Because the arhats surrounded him and made offerings, the Buddha's virtue became even more honored.

Question:

If the arhats had already done what had to be done and had attained their own benefit, they did not need to listen to the Dharma. Why, then, when the Buddha taught the Prajñāpāramitā, were there five thousand arhats with him?

Answer:

Although the arhats had already done what had to be done, the Buddha wished to test them with the Dharma of extremely profound wisdom. It is like when the Buddha questioned Śāriputra, as in the verse from Ajita's Questions in the Pārāyaṇa Sūtra:

“Various people in training, and those counted among Dharma practitioners: please explain truthfully the Dharma they practice.”

“Among these, who are people in training? Who are those counted among Dharma practitioners?” At that time, Śāriputra remained silent. In this way he was asked three times and remained silent three times. The Buddha showed the starting point of the meaning and said to Śāriputra, “Is there birth?” Śāriputra answered, “World-Honored One, there is birth. Those who have birth and wish to extinguish conditioned, birth-producing dharmas are called people in training. Those who, through wisdom, have attained the dharma of nonarising are called those counted among Dharma practitioners.” This sutra should be explained extensively here.

Furthermore, whether with outflows or without outflows, there are meditative concentrations that the arhats have not yet attained and therefore wish to attain; and those already attained, they wish to make firm and deep. For this reason, the arhats listen to the Dharma beside the Buddha.

Furthermore, they listen because of present happiness. As the Nandaka Sūtra says, “They listen to the Dharma because of happiness in this very life.”

Furthermore, when the arhats listen to the Dharma near the Buddha, their minds are never satisfied. As the Kundadhānika Sūtra says, “Śāriputra said to Kundadhānika, ‘In my Dharma, one never grows weary of listening to the Dharma.’”

Furthermore, even the Buddha, the great teacher, single-mindedly listened to the Dharma from the side of his disciples. Therefore one should not object, saying, “The arhats had done what had to be done, so why did they listen to the Dharma?” It is like a person who is already full but obtains fine food and still eats again; how much more so a hungry and thirsty person? One could not say that such a person should not eat. For this reason, although the arhats had done what had to be done, they constantly listened to the Dharma beside the Buddha.

Furthermore, the Buddha abides in the Dharma of liberation, and the arhats also abide in the Dharma of liberation. Their abiding accords with the Dharma, and the surrounding assembly is an adornment. As the Sandalwood Simile Sūtra says, “There may be a sandalwood grove surrounded by eranda trees, or an eranda grove surrounded by sandalwood trees. Where there is sandalwood, sandalwood forms the grove; where there is eranda, eranda surrounds itself.” The Buddha and the arhats are also like this. The Buddha abides in wholesome dharmas and liberation, and the arhats also abide in wholesome dharmas and liberation. Their abiding accords with the Dharma, and the surrounding assembly is an adornment.

The Buddha is surrounded by the great assembly, like King Mount Sumeru surrounded by the ten jeweled mountains; like a white fragrant elephant king surrounded by white fragrant elephants; like a lion king surrounded by a pride of lions. The Buddha is also like this. The Buddha is the unsurpassed field of merit for the world, and he dwells together with his disciples surrounding him.

Only Ānanda was excepted: he was still on the level of training and had attained stream-entry.

Question:

Why does it say, “Only Ānanda was excepted”?

Answer:

Ānanda was not included among the arhats praised above. Why? Because he was still on the level of training and had not yet left desire behind.

Question:

The venerable Ānanda is the third teacher, the Dharma general of the great assembly. He planted the seed of nirvāṇa for immeasurable kalpas, constantly stayed near the Buddha, and upheld the treasury of Dharma.

The venerable one has sharp faculties. Why, even now, has he not left desire behind and remains a person in training?

Answer:

The venerable Ānanda's original vow was this: “Among those who have heard much, may I be foremost.” Also, according to the Dharma of all Buddhas, arhats have already done what had to be done and should not serve as attendants or providers. This is because, within the Buddha Dharma, they are able to accomplish great matters, have broken the thieves of affliction, and sit together with the Buddha on the seat of liberation.

Furthermore, Elder Ānanda listened to, retained, recited fluently, and contemplated many different sutras; for this reason, his wisdom was abundant, but his collectedness of mind was limited. When these two merits are equal, one can attain the path that exhausts the outflows. For this reason, Elder Ānanda was a person in training, a stream-enterer.

Furthermore, because he longed to attend upon the World-Honored One, Ānanda served as the Buddha's attendant. He thought, “If I quickly attain the path that exhausts the outflows, I will be far from the World-Honored One and will not be able to serve as his attendant.” For this reason, although Ānanda was able to attain the path of arhatship, he restrained himself and did not take it.

Furthermore, place, time, and person had not yet come together. What was the place? The thousand arhats able to compile the Dharma had not yet gathered on Gṛdhrakūṭa Mountain: this is the place. The time after the World-Honored One's passing had not yet arrived. Elder Vajjiputta was not present. For this reason, Elder Ānanda's outflows were not yet exhausted. It had to be after the World-Honored One's passing, when the assembly for compiling the Dharma had gathered and Vajjiputta taught the Dharma and exhorted him. Because these three matters came together, he attained the path that exhausts the outflows.

Furthermore, the venerable Ānanda had less disenchantment with worldly dharmas than others. Ānanda was born, life after life, in royal lineages; he was incomparably handsome and had immeasurable merit. He was a close relative of the World-Honored One and constantly served the Buddha. He must have had this thought: “I am the Buddha's close attendant and know the treasury of Dharma. As for the path that exhausts the outflows, I am not afraid of losing it.” Because of this, he was not greatly diligent.

Question:

For what causes and conditions was the venerable one named Ānanda? Was it due to causes and conditions from former lives? Was it a name given by his parents? Or was the name established according to circumstances?

Answer:

It was due to causes and conditions from former lives; it was also a name given by his parents; and it was also established according to circumstances.

Question:

What were the causes and conditions from former lives?

Answer:

In a former life, Śākyamuni Buddha was a potter named Great Radiance. At that time, there was a Buddha named Śākyamuni, whose disciples were named Śāriputra, Maudgalyāyana, and Ānanda. The Buddha and his disciples went together to the potter's house and stayed there for one night. At that time, the potter offered seats of grass, lamps, and rock-honey syrup. With these three things, he made offerings to the Buddha and the community of monks. He then made this vow: “In the future, in an evil age of aging, sickness, death, and affliction, may I become a Buddha, just as the present Buddha is named Śākyamuni. May the names of my Buddha-disciples also be just like the names of this Buddha's disciples.” Because of that Buddha-vow, he received the name Ānanda.

Furthermore, life after life, Ānanda made this vow: “Among the disciples of Śākyamuni Buddha who have heard much, may I be foremost, and may I be named Ānanda.”

Furthermore, life after life, Ānanda practiced patience and removed anger. Because of these causes and conditions, he was handsome as soon as he was born. Since his parents saw that he was handsome and that all who saw him felt joy, they named him Ānanda. Ānanda means Joy.

This is the naming due to causes and conditions from former lives.

How was the name given by his parents?

In the past, there was a king of the Solar Lineage named Siṃhahanu. This king had four sons. The first was named Śuddhodana, the second Śuklodana, the third Droṇodana, and the fourth Amṛtodana. He also had one daughter named Amṛtā.

King Śuddhodana had two sons: the Buddha and Nanda.

King Śuklodana had two sons: Bhaddiya and Tissa.

King Droṇodana had two sons: Devadatta and Ānanda.

King Amṛtodana had two sons: Mahānāma and Aniruddha.

The woman Amṛtā had one son named Śivala.

Among these, Bodhisattva Siddhārtha gradually grew up. He renounced the position of wheel-turning sage king, left home at midnight, went to the bank of the Nairañjanā River in the country of Uruvilvā, and practiced austerities for six years. At that time, because King Śuddhodana loved and thought of his son, he constantly sent messengers to ask after him, wishing to know the news: “Has my son attained the path? Is he ill? Has he died?”

The messengers returned and reported to the king: “The Bodhisattva has only skin, bones, and sinews holding together. His life is extremely weak. Whether today or tomorrow, he will not last long.” When the king heard these words, he was deeply saddened and sank into an ocean of grief and distress. “My son has neither become a wheel-turning king nor attained Buddhahood. How miserable and painful it is that he will die having attained nothing!” In this way, overcome by grief and distress, he became confused, bewildered, and blocked in mind.

At that time, the Bodhisattva left the place of austerities, ate milk-rice of a hundred flavors, and his body became full and strong. After bathing in the waters of the Nairañjanā, he went beneath the bodhi tree, sat on the vajra seat, and made this vow: “Until this cross-legged seat is broken, I must accomplish all-knowledge. If I do not attain all-knowledge, I will never rise.” At that time, Māra the King led eighteen koṭis of followers to the Bodhisattva's place and dared to decide victory or defeat with him. Because of the power of the Bodhisattva's wisdom, he greatly defeated Māra's army. Māra, unable to prevail, withdrew and thought, “The Bodhisattva cannot be defeated. I should distress his father.” He went to King Śuddhodana and falsely said, “Your son came to an end in the latter part of the night today.” When the king heard these words, he was terrified and fell from his bed, like a fish on hot sand.

At that time, the king wept in sorrow and spoke this verse:

“Asita spoke empty words; the auspicious signs also had no proof. The fortunate name ‘One Who Gains the Benefit’ has brought no attainment at all.”

At that time, the spirit of the bodhi tree was greatly joyful. Holding heavenly māndārava flowers, the spirit came to King Śuddhodana and spoke this verse:

“Your son has attained the path; Māra's host has been broken and scattered. His radiance is like the rising sun, universally illuminating lands in the ten directions.”

The king said, “Earlier a deva came and said, ‘Your son has ended.’ Now you come and say, ‘He has destroyed Māra and attained the path.’ These two statements contradict each other. Whom should I believe?”

The tree spirit again said, “This is true, not false speech. The deva who came before falsely said that he had ended. That was Māra, who harbored jealousy and therefore came to trouble you. Today devas, dragons, and spirits make offerings of flowers and fragrances, and banners hang in the sky. Light issues from your son's body and shines throughout heaven and earth.” When the king heard these words, his mind was freed from all suffering and distress.

The king said, “Although my son has abandoned the wheel-turning sage kingship, he has now attained the kingship of turning the Dharma wheel. He has certainly gained great benefit and has lost nothing.” The king's mind was greatly joyful. At that time, a messenger from King Droṇodana's household came and reported to King Śuddhodana, “Your noble younger brother has had a son.” The king rejoiced and said, “Today is greatly auspicious. It is a day of joy!” He said to the messenger, “This child should be named Ānanda.”

This is the name given by his parents.

How was the name established according to circumstances?

Ānanda was handsome and pure, like a fine bright mirror. Old and young, beautiful and ugly, their features and appearances were all reflected in his body. His body was bright and pure; when women saw him, thoughts of desire immediately stirred. For this reason, the Buddha allowed Ānanda to wear an upper robe covering his shoulder. Ānanda was able to make the minds and eyes of those who saw him rejoice. Therefore he was named Ānanda. The composer of the treatise praises him, saying:

“His face was like the pure full moon; his eyes were like blue lotus flowers. The waters of the great ocean of the Buddha Dharma flowed into Ānanda's mind. He could make people's minds and eyes rejoice greatly when they saw him. Those who came seeking to see the Buddha were brought through and presented without losing what was appropriate.”

In this way, although Ānanda was able to attain the path of arhatship, because he served and made offerings to the Buddha, he did not exhaust his own outflows. Because of this great merit, although he was not beyond training, he was counted among those beyond training; although he had not yet left desire behind, he was counted among those who had left desire behind. For this reason, he was counted together among the five thousand. Because in reality he was not yet an arhat, it says, “except Ānanda.”

Explanation of the Fourfold Assembly in the First Chapter of the Mahāprajñāpāramitā Śāstra, Section Seven

There were also five hundred bhikṣuṇīs, upāsakas, and upāsikās, all of whom had seen the noble truths.

Question:

Why were there five thousand bhikṣus, while the other three assemblies each had five hundred?

Answer:

Women often have shorter wisdom, heavier stains of affliction, and seek only delight and pleasure. Because their conduct is often governed by attachment, few are able to cut off the fetters and underlying tendencies and attain the realization of liberation. As the Buddha said, “This Dharma of dependent arising is foremost, extremely profound, and hard to attain. The exhaustion of all afflictions, freedom from desire, and attainment of nirvāṇa are even harder to see.” For this reason, women could not attain it in great numbers and were fewer than the bhikṣus.

Upāsakas and upāsikās have household lives; therefore their minds are not pure and they cannot exhaust the outflows. They can only realize the four noble truths and become people in training. As a verse says:

“Although the peacock has colors that adorn its body, it cannot fly far like the wild goose. Although laypeople possess the power of wealth and status, they do not surpass the merit of going forth.”

For this reason, although the bhikṣuṇīs had gone forth and abandoned worldly work, their wisdom was shorter; therefore there were five hundred arhat bhikṣuṇīs. The two lay assemblies were pressed by household affairs; therefore those who attained the path were also five hundred each.

Question:

Since the five thousand arhats are all praised, why are the three assemblies not praised?

Answer:

Since the great assembly has already been praised, one knows the others are also praised.

Furthermore, if the bhikṣuṇīs were praised separately, the non-Buddhists would criticize, saying, “Why praise bhikṣuṇīs?” This would give rise to slander. If laypeople were praised, they would say, “It is for the sake of offerings.” For this reason, they are not praised.

Question:

In other Mahāyāna sutras, the Buddha is together with a great assembly of bhikṣus, sometimes eight thousand, or sixty thousand, or one hundred thousand. This Mahāprajñāpāramitā Sūtra is the greatest among all sutras. As the Chapter on Entrustment says, “If all other sutras are forgotten and lost, the offense is slight; if one phrase of the Prajñāpāramitā is lost, the offense is very great.” For this reason, we know that the Prajñāpāramitā Sūtra is the greatest. In the foremost sutra there should be the foremost great assembly. Why, then, is the number of śrāvakas small, with only five thousand bhikṣus and five hundred each of bhikṣuṇīs, upāsakas, and upāsikās?

Answer:

Because this great sutra is extremely profound and difficult to understand, the śrāvaka assembly is small. It is like a king who possesses a true treasure: he does not show it to ordinary people, but shows it to great people whom he trusts and loves. When a king holds counsel, he discusses matters with great ministers and trusted, beloved, wise people; the other lesser ministers are not allowed to enter.

Furthermore, these six thousand five hundred people had all attained the path. Although they did not fully understand the extremely profound Prajñāpāramitā, they were all able to have faith, because they had attained the four undefiled kinds of faith. In other sutras, although the śrāvaka assembly may be very large, it is mixed and not everyone has attained the path.

Furthermore, here, from among tens of millions of arhats praised earlier, the five thousand most excellent ones were selected. The bhikṣuṇīs, upāsakas, and upāsikās were also like this. Those who are excellent are difficult to find; therefore they are not many.

End of Fascicle Three.