(T25.68b17- 69a7 [fasc.2])
At that time, the Arhats began their discussions and asked, "Who
is able to collect and compile the repository of the Vinaya Dharma?"
The Venerable Aniruddha said, "Sariputra, that "second Buddha" has a
good disciple named Gavampati. He is supple, harmonious, and refined.
He always stays in a quiet place and abides in a feast of stillness of
the mind. He is able to know the repository of the Vinaya Dharma. Now
he is up in the heavens in the "Sirii.sa Tree Gardens. Send a messenger
requesting him to come."
Mahakasyapa said to a subordinate bhikshu, "You are next in
sequence to carry out the orders of the Sangha."
The subordinate bhikshu replied, "What order does the Sa"ngha
have?" Mahakasyapa said, "The Sangha directs you to go to the "Sirii.sa
Tree Gardens up in the Heavens to the place therein where Gavampati, the
Arhat, dwells."
This bhikshu leaped up with delight, accepted the Sangha's
command, and addressed Mahakasyapa asking, "When I reach the dwelling
place of Gavampati, the Arhat, what matter should I set forth?"
Mahakasyapa said, "After you arrive, tell Gavampati,
'Mahakasyapa and the other arhats who have ended outflows have all
assembled in Jambudviipa. The Sangha has taken up a great matter of
Dharma. You may come immediately.'"
The subordinate bhikshu made full reverential prostrations
before the Sangha, circumambulated them three times and then, like the
great golden- winged bird, flew straight up into space, went to the
dwelling place of Gavampati, made full reverential prostrations, and
said to Gavampati, "Oh, supple, good and greatly virtuous one who has
few desires, knows sufficiency, and constantly dwells in dhyana
absorption, Mahakasyapa pays his respects and sends this message: 'Now
the Sangha has taken up a great matter of Dharma. You may descend
immediately to survey the congregation of a multitude of jewels.'"
At this time, doubts arose in Gavampati's mind and he said to
this bhikshu, "The generals of Dharma don't have any matters in dispute
wherefore they summon me to come, do they? There isn't anyone causing a
schism in the Sangha, is there? Has the Buddha, the Sun, crossed into
extinction?"
This bhikshu said, "It is truly as you say. The Great Master,
the Buddha, has already crossed into extinction."
Gavampati said, "The Buddha has passed into extinction too
swiftly. The eye of the world has perished. That Dharma- Wheel-
turning general capable of continuing on after the Buddha, my
Upaadhyaaya, Sariputra,-- where is he now?"
He replied, "He has already entered nirvana."
Gavampati said, "The Dharma generals of the Great Master have
each taken their leave. That could be a problem. Mahamaudgalyayana?
Where is he now?"
The bhikshu said, "This one too has crossed into extinction."
Gavampati said, "The Dharma of the Buddha is about to become
scattered. The great men have passed on. Those beings [who remain] are
to be pitied." He asked, "The Venerable Ananda. What is he doing now?"
This bhikshu said, "After the Buddha crossed into extinction,
the Venerable nanda was so overcome with sorrow, whimpered so, wept so,
and became so confused and desolate, that there is no way I can describe
it."
Gavampati said, "Ananda is so grief- stricken because he still
possesses the fetters of affection and experiences the [consequent]
suffering of separation. Rahula? How was he?"
[The bhikshu] replied, "Because Rahula attained arhatship, he
was neither sorrowful nor melancholy. He simply meditated upon [the
topic of] all dharmas being characterized by impermanence."
Gavampati said, "When the affection which is difficult to cut
off has been cut off, there is no sorrow or melancholy." Gavampati
continued, "I have lost the Great Master who transcended desire.
Dwelling here in the "Sirii"sa Tree Gardens,- what point is there in
that? My Upaadhyaaya and the Great Master,-- they have all crossed into
extinction. Now I can never again return to Jambudviipa. I shall abide
in this parinirvana."
When he finished speaking these words, he entered dhyana
absorption and leapt up into space. His body radiated brilliant light
and also shot forth water and fire. He touched the sun and moon with
his hands and displayed all manner of spiritual transformations. From
his mind he put forth fire which burned up his body. From his body he
gushed forth water which descended in four streams to the place of
Mahakasyapa. From within the water there came a voice which uttered
this verse:

"Gavampati in reverence bows down [before you here],
The foremost wondrous assembly, the greatly virtuous Sangha.
I hear the Buddha's extinct [now] and so follow and depart.
As when the great elephant moves on, the young elephants follow
too."

At that time, the subordinate bhikshu took up the robe and bowl
and returned to the Sangha.

Ananda's Return


(T25.69a7- 23 [fasc.2])
During this time Ananda had been contemplating all dharmas and
was seeking to bring his residual outflows to an end. That night he sat
in dhyana contemplation and walked, working diligently in his quest of
the Way. This nanda was one whose wisdom was abundant but whose
meditative power was scant. It was because of this that he did not
immediately gain the Way. One whose absorptions and wisdom exist in
equal measure may rapidly attain it.
When the final watch of the night was nearly over, his weariness
was extreme and he was on the point of laying down to rest. In lying
down, he took up the pillow. But, before his head reached the pillow,
suddenly and expansively, he gained enlightenment. It was like when a
flash of lightning appears: those in darkness see the road. In this
manner, Ananda entered the Adamantine Absorption and shattered the
mountain of all afflictions. He attained the three types of gnosis, the
six superknowledges and the complete liberation. He became an arhat
possessed of great power. Then he went in the night to the door of the
Sagha hall, knocked upon the door and called out. Mahakasyapa asked,
"Who's knocking at the door?"
The reply: "I'm Ananda."
Mahakasyapa queried, "Why have you come?"
Ananda announced, "This very night I gained the ending of all
outflows."
Mahakasyapa informed him, "We will not open the door for you.
You come in through the keyhole."
Ananda agreed, "It can be done that way." Then, using spiritual
powers, he went in through the keyhole, prostrated himself in reverence
at the feet of the Sangha, repented and declared, "Mahakasyapa, you need
not censure me any more."
Mahakasyapa rubbed the top of Ananda's head with his hand and
explained, "I deliberately and for your sake influenced you to attain
the Way. You have no enmity. I too am thus and hereby recognize your
spontaneous realization. This is like painting with the hand in empty
space. There is no staining or adhering. The mind of the arhat is also
like this. In the midst of all dharmas, one becomes such that there is
nothing to which one clings. You may return to your original seat."

The First Dharma Council


(T25.69a23- 70a5 [fasc.2])
At this time, the Sangha returned to its deliberations,
whereupon a question arose: "Gavampati has already opted to cross into
extinction. Who else is there who is able to collect and compile the
treasury of scriptures?" The Venerable Aniruddha said, "Among the
Buddha's disciples, this Venerable Ananda constantly assisted and was
near to the Buddha. He heard the scriptures and is able to retain them.
The Buddha always praised him, saying, 'This Ananda is able to collect
and compile the treasury of scriptures.'"
Then the Venerable Mahakasyapa rubbed the top of Ananda's head,
saying, "The Buddha bequeathed this responsibility to you, ordering you
to uphold the treasury of Dharma. You should repay the Buddha's
kindness. Where did the Buddha speak Dharma the very first time? All
of the Buddha's great disciples who have the ability to maintain and
guard the treasury of Dharma have crossed into extinction. There is
only you, one person, remaining. Now you ought to accord with the mind
of the Buddha and, out of sympathy for beings, collect together the
treasury of the Buddha's Dharma."
At this time Ananda, after paying reverence to the Sangha, sat
atop the lion's seat. At that time, Mahakasyapa uttered this verse:

The Buddha is the sovereign of all the holy lions.
The [Venerable] Ananda is a son unto the Buddha.
He now sits in the place there upon the lion's throne.
Surveying this Assembly that is now without the Buddha.

This legion of great virtue which here appears just so,
In absence of the Buddha has lost its awesome spirit.
It now appears like night when lacking brightness of the moon.
Replete with constellations, it still is not enhanced.

And now, you greatly wise one, it's time for you to speak.
You, scion of the Buddha, you ought now set it forth.
Just where did first the Buddha expound [the holy Dharma]?
Now this you should array for us and and show.

At this time, in a state of single- mindedness, the Venerable
Ananda pressed his palms together, faced the direction of the Buddha's
nirvana and spoke thus:

When first the Buddha spoke the Dharma,
T'was at a time I didn't see.
Like this I heard it roundabout that
The Buddha was at Varanasi.

The Buddha for five bhikshus spoke it,
First opened there the sweet dew gate.
The Four Truths Dharma then he spoke.
Of suffering, cumulation, extinction and Way.


[It was an ascetic], Ajnata Kaundinya,
Was very first then to gain seeing the Way.
A host too of gods, eighty- thousand in number
All entered as well there the track of the Way.

After these one thousand arhats heard these words, they rose
into the air to height of seven tala trees and all said, "Alas! The
power of impermanence is extreme. It is like when we saw the Buddha
speaking Dharma. But now he says, 'I have heard!'" Then they uttered a
verse:

We saw here once the marks of Buddha's body
T'was just like seeing a purple, golden mountain.
The wondrous marks and many virtues perish.
So now there's but a name alone remaining.

Hence therefore one should find a skillful method
To seek the exit from the Triple World.
Good faculties with diligence collect now.
Nirvana is the highest form of bliss.

At that time, the Venerable Aniruddha also set forth a verse:

Alas! The World, there's nothing in it constant.
It's like the moon in water or plantain.
And though one's merits fill the Triple World,
They'll be destroyed by the winds of change.

At that time, Mahakasyapa spoke another verse:

Impermanence, its power's very great.
The dull, the wise, the poor, the rich and noble,
Those who've gained the Way and those who've not,
Avoid it, none among them ever can.

Not with clever words or wondrous treasures,
Nor artifice, deception, strength, dispute.
It's like a fire which burns the myriad objects.
Dharmas marked by impermanence are just thus.

Mahakasyapa said to Ananda, "From The Turning the Dharma Wheel
Scripture up to The Great Parinirvana, we have collected and compiled
The Four Agamas: The Item- Added Agama, The Middle- Length Agama, The
Long Agama, and The Connected Agama. These constitute the treasury of
Sutra Dharma."
The Arhats also asked, "Who is able to clearly understand and
collect the treasury of the Vinaya Dharma?" They all agreed, "Among the
five hundred Arhats, the Venerable Upali is the foremost in upholding
the precepts. Let us now request his assistance." They then summoned
him, saying, "Arise. Go and sit upon the lion's seat and explain where
the Buddha first spoke the Vinaya and formulated prohibitions."
Upali accepted the instruction of the Sangha, sat in the lion's
seat and said, "Thus I have heard at one time, the Buddha was at
Vaisali. At that time, Sudinna, son of Kalanda, first indulged in
concupiscence. For this reason, the Buddha formulated the first major
transgression. The explication of the meaning of the two hundred and
fifty prohibitions constitutes three sections. Additionally there are
the Seven Dharmas, the Eight Dharmas, the Bhikshuni Vinaya, the 'Item-
Added Section,' 'The Inquiries of Upali on Various Topics Section,' the
'Miscellaneous Section,' and the 'Goodness Section.' Topics such as
these in eight categories and ten sections constitute the treasury of
the Vinaya."
Again, the Arhats pondered further, "Who is able to clearly
compile the treasury of the Abhidharma?" They thought, "Among the five
hundred Arhats, the Venerable Ananda is foremost in the comprehension of
the meaning of the Sutras. Let us now request his assistance." They
then summoned him, saying, "Arise. Go and sit upon the the lion's seat.
Where did the Buddha first set forth the Abhidharma?"
Ananda accepted the instruction of the Sangha. He sat in the
lion's seat and declared, "Thus I have heard, at one time, the Buddha
was at the town of Sravasti. At that time the Buddha told the Bhikshus,
'If throughout one's existences, five dreadables, five violations and
five despicables are not expelled and are not destroyed,- then on
account of these causes and conditions, during this very life, one's
body and mind undergo immeasurable suffering. Moreover, in subsequent
incarnations, one falls into the bad paths.
'If throughout one's existences, one does not have these five
dreadables, five violations, five despicables,- on account of these
causes and conditions, during the present life, in body and in mind, one
undergoes all manner of bliss. In subsequent incarnations, one is born
in the blissful places in the heavens.
'What are the five dreadables from which one ought to distance
oneself? The first is killing, the second is stealing, the third is
sexual misconduct, the fourth is false speach, and the fifth is the
drinking of liquor.' Discourses such as these constitute the treasury
of the Abhidharma."
When the treasuries of the three classes of Dharma were brought
to completion, the gods, ghosts, spirits, dragons, and heavenly maidens
presented all manner of offerings. There rained down heavenly flowers,
incense, banners, canopies and heavenly raiments as offerings to the
Dharma. At that time those beings uttered a verse:

Acting here from pity for the beings of the World.
Now you have compiled all three treasuries of Dharma.
Issued from the ten- fold powers and the knowledge of all modes,
This spoken wisdom's a beacon midst ignorance's

Sariputra's Unyielding Resolve


(T25.70c11- 71a17 [fasc.2])
Once the Buddha arose from dhyana and proceeded to walk along.
Rahula followed, walking with the Buddha. The Buddha asked Rahula, "Why
are you so gaunt?" Rahula replied to the Buddha by uttering a verse:

"If one partakes of foods with oils, then in strength he gains.
And if one partakes of curds as food, then in color he gains.
But eating leftover sesame vegetables, one has no strength or
color.
This the Venerable World Honored One ought to naturally know."

The Buddha asked Rahula, "Who sits at the head of this
assembly?"
Rahula replied, "The upadhyaya, Sariputra."
The Buddha said, "Sariputra has consumed impure fare."
Sariputra overheard this pronouncement, immediately vomited up
his meal and made a vow to himself, saying, "From this very day I shall
never again accept [food proffered through] people's invitations."
At this time King Prasenajit, Sudatta the Elder, and others came
to pay a visit to Sariputra and said to Sariputra, "It is not without
reason that the Buddha accepts people's invitations. If the greatly
virtuous riputra no longer accepts invitations, how shall laypeople
such as us be able to obtain the purification of great faith?"
Sariputra said, "My great master, the Buddha, has said,
'Sariputra consumes impure fare.' Now I cannot bear to accept people's
invitations."
At this, Prasenajit and the others went to the Buddha and
addressed the Buddha, saying, "The Buddha does not often accept people's
invitations. riputra no longer accepts invitations. How shall the
minds of people such as us develop great faith? Pray, may the Buddha
direct Sariputra to continue to accept invitations."
The Buddha said, "This man's resolve is solid and it cannot be
moved or deflected." Then the Buddha proceeded to recount the causes
and conditions of a previous life:
"Formerly, there was a king who had been bitten by a poisonous
snake. As the King was on the verge of succumbing, he summoned the
expert physicians and ordered them to treat the snake poisoning. Then
the physicians said, 'We must cause the snake to draw it out again.
Then the poisonous effects shall cease.'
"At this time the physicians each performed incantational
rituals. The snake which had bitten the King then came to the King's
quarters. The physicians stacked up firewood, set it ablaze and then
commanded the snake, 'Draw your poison back out again. If you don't,
then you shall have to go into this fire.'
The poisonous snake then thought, 'Since I have already injected
the poison, how can I draw it out again? This matter shall lead to my
violent death.' Having reflected thus his mind became fixed and he then
immediately slithered forward into the midst of the flames.
That poisonous snake was Sariputra. In life after life his mind
has been solid and immovable."

NOTES:
Sariputra, by invitation, had led the monks to a prominent
household where the senior monks were served sumptuously while new
ordinees and novices such as Rahula were served only a two-week-old
mixture of rice, sesame and vegetables. Hence the Buddha's declaration
that the (blatantly discriminatory) meal constituted impure fare. See
Lamotte, 118-21.

Pilindavatsa and the Ganges River Spirit


(T25.71a17-29 [fasc.2])
The venerable Pilindavatsa was constantly afflicted with eye
pain. In the course of his regular rounds begging for food, this
personage always forded the River Ganges. Upon reaching the shore of
the Ganges he would snap his fingers and call out, "Little slave! Stop!
Don't flow!" The waters would then part and he would be free to cross
and beg for food. This Ganges River spirit went to where the Buddha
dwelt and addressed the Buddha, complaining, "The Buddha's disciple,
Pilindavatsa, is forever insulting me, saying, 'Little slave! Stop!
Don't flow!'"
The Buddha instructed Pilindavatsa to apologize to the Ganges
spirit. Pilindavatsa immediately pressed his palms together and said to
the Ganges spirit, "Little slave, don't be angry. I now apologize to
you." At this moment, the Great Assembly laughed at this, exclaiming,
"How can you apologize to her, and yet proceed to insult her once again
even while doing so?!"
The Buddha said to the Ganges spirit, "As you look at
Pilindavatsa, is he pressing his palms together and apologizing or not?
He is apologizing without any arrogance and yet he still speaks this
way. You should understand that this is not deliberate insolence. For
the last five hundred lifetimes this man has repeatedly been reborn into
brahman households and thus has always been haughty and esteemed himself
while slighting and demeaning others. This is just the manner of
speaking which he originally practiced, that's all. In his mind there
is no haughtiness."
In just this way, although the arhats have cut off the fetters ,
they still retain residual traces of them.