釋迦牟尼佛(賢劫。第四尊)
Sakyamuni Buddha
姓剎利。父淨飯天。母大清淨妙位。登補處。生兜率天上。名曰勝善天人。亦名護明大士。度諸天眾。說補處行。於十方界中。現身說法。普曜經云。佛初生剎利王家。放大智光明。照十方世界。地涌金蓮華。自然捧雙足。東西及南北。各行於七步。分手指天地。作師子吼聲。上下及四維。無能尊我者。即周昭王二十四年甲寅歲四月八日也。至四十二年二月八日。年十九。欲求出家而自念言。當復何遇。即於四門遊觀。見四等事。心有悲喜而作思惟。此老．病．死。終可厭離。於是夜子時。有一天人名曰淨居。於窻牖中叉手白言。出家時至。可去矣。太子聞已。心生歡喜。即逾城而去。於檀特山中修道。始於阿藍迦藍處三年。學不用處定。知非便捨。復至鬱頭藍弗處三年。學非非想定。知非亦捨。又至象頭山。同諸外道日食麻麥。經于六年。故經云。以無心意．無受行。而悉摧伏諸外道。先歷試邪法。示諸方便。發諸異見。令至菩提。故普集經云。菩薩於二月八日。明星出時成道。號天人師。時年三十矣。即穆王三年癸未歲也。既而於鹿野苑中為憍陳如等五人轉四諦法輪而證道果。說法住世四十九年。後告弟子摩訶迦葉。吾以清淨法眼．涅槃妙心．實相無相．微妙正法。將付於汝。汝當護持。并勑阿難。副貳傳化。無令斷絕。而說偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。爾時世尊說此偈已。復告迦葉。吾將金縷僧伽梨衣傳付於汝。轉授補處。至慈氏佛出世。勿令朽壞。迦葉聞偈。頭面禮足曰。善哉。善哉。我當依勑。恭順佛故。爾時世尊至拘尸那城。告諸大眾。吾今背痛。欲入涅槃。即往熈連河側。娑羅雙樹下。右脇累足。泊然宴寂。復從棺起。為母說法。特示雙足化婆耆。并說無常偈曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。時諸弟子即以香薪競茶毗之。燼後金棺如故。爾時大眾即於佛前。以偈讚曰。凡俗諸猛熾。何能致火爇。請尊三昧火。闍維金色身。爾時金棺從座而舉。高七多羅樹。往反空中。化火三昧。須臾灰生。得舍利八斛四斗。即穆王五十二年壬申歲二月十五日也。自世尊滅後一千一十七年。教至中夏。即後漢永平十年戊辰歲也。世尊纔生下。乃一手指天。一手指地。周行七步。目顧四方曰。天上天下。唯吾獨尊。世尊一日陞座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座。世尊一日陞座。默然而坐。阿難白椎曰。請世尊說法。世尊云。會中有二比丘犯律行。我故不說法。阿難以他心通觀是比丘。遂乃遣出。世尊還復默然。阿難又白。適來為二比丘犯律。是二比丘已遣出。世尊何不說法。世尊曰。吾誓不為二乘聲聞人說法。便下座。世尊一日陞座。大眾集定。迦葉白椎曰。世尊說法竟。世尊便下座。世尊九十日在忉利天。為母說法。及辭天界而下。時四眾八部。俱往空界奉迎。有蓮花色比丘尼作念云。我是尼身。必居大僧後見佛。不如用神力變作轉輪聖王。千子圍繞。最初見佛。果滿其願。世尊纔見。乃訶云。蓮花色比丘尼。汝何得越大僧見吾。汝雖見吾色身。且不見吾法身。須菩提巖中宴坐。却見吾法身。世尊昔因文殊至諸佛集處。值諸佛各還本處。唯有一女人近彼佛坐。入於三昧。文殊乃白佛云。何此人得近佛坐。而我不得。佛告文殊。汝但覺此女令從三昧起。汝自問之。文殊遶女人三帀。鳴指一下。乃托至梵天。盡其神力而不能出。世尊曰。假使百千文殊。亦出此女人定不得。下方過四十二恒河沙國土。有罔明菩薩能出此女人定。須臾。罔明大士從地涌出。作禮世尊。世尊勑罔明出。罔明却至女子前。鳴指一下。女子於是從定而出。世尊因波斯匿王問。勝義諦中有世俗諦否。若言無。智不應二。若言有。智不應一。一二之義。其義云何。佛言。大王。汝於過去龍光佛法中曾問此義。我今無說。汝今無聽。無說無聽。是名為一義二義。世尊一日見文殊在門外立。乃曰。文殊。文殊。何不入門來。文殊曰。我不見一法在門外。何以教我入門。世尊一日坐次。見二人舁豬過。乃問。這箇是甚麼。曰。佛具一切智。豬子也不識。世尊曰。也須問過。世尊因有異學問。諸法是常邪。世尊不對。又問。諸法是無常邪。亦不對。異學曰。世尊具一切智。何不對我。世尊曰。汝之所問。皆為戲論。世尊一日示隨色摩尼珠。問五方天王。此珠而作何色。時五方天王互說異色。世尊復藏珠入袖。却擡手曰。此珠作何色。天王曰。佛手中無珠。何處有色。世尊嘆曰。汝何迷倒之甚。吾將世珠示之。便各彊說有青．黃．赤．白色。吾將真珠示之。便總不知。時五方天王悉皆悟道。世尊因乾闥婆王獻樂。其時山河大地盡作琴聲。迦葉起作舞。王問。迦葉豈不是阿羅漢。諸漏已盡。何更有餘習。佛曰。實無餘習。莫謗法也。王又撫琴三徧。迦葉亦三度作舞。王曰。迦葉作舞。豈不是。佛曰。實不曾作舞。王曰。世尊何得妄語。佛曰。不妄語。汝撫琴。山河大地木石盡作琴聲。豈不是。王曰。是。佛曰。迦葉亦復如是。所以實不曾作舞。王乃信受。世尊因外道問。昨日說何法。曰。說定法。外道曰。今日說何法。曰。不定法。外道曰。昨日說定法。今日何說不定法。世尊曰。昨日定。今日不定。世尊因五通仙人問。世尊有六通。我有五通。如何是那一通。佛召五通仙人。五通應諾。佛曰。那一通。你問我。世尊因普眼菩薩欲見普賢。不可得見。乃至三度入定。徧觀三千大千世界。覔普賢不可得見。而來白佛。佛曰。汝但於靜三昧中起一念。便見普賢。普眼於是纔起一念。便見普賢。向空中乘六牙白象。世尊因自恣日文殊三處過夏。迦葉欲白椎擯出。纔拈椎。乃見百千萬億文殊。迦葉盡其神力。椎不能舉。世尊遂問迦葉。汝擬擯那箇文殊。迦葉無對。世尊因長爪梵志索論義。預約曰。我義若墮。我自斬首。世尊曰。汝義以何為宗。志曰。我以一切不受為宗。世尊曰。是見受否。志拂袖而去。行至中路。乃省。謂弟子曰。我當回去。斬首以謝世尊。弟子曰。人天眾前。幸當得勝。何以斬首。志曰。我寧於有智人前斬首。不於無智人前得勝。乃歎曰。我義兩處負墮。是見若受。負門處麤。是見不受。負門處細。一切人天二乘。皆不知我義墮處。唯有世尊諸大菩薩知我義墮。回至世尊前曰。我義兩處負墮。故當斬首以謝。世尊曰。我法中無如是事。汝當回心向道。於是同五百徒眾一時投佛出家。證阿羅漢。世尊昔欲將諸聖眾。往第六天說大集經。勑他方此土．人間天上．一切獰惡鬼神。悉皆輯會。受佛付囑。擁護正法。設有不赴者。四天門王飛熱鐵輪追之令集。既集會已。無有不順佛勑者。各發弘誓。擁護正法。唯有一魔王謂世尊曰。瞿曇。我待一切眾生成佛盡。眾生界空。無有眾生名字。我乃發菩提心。世尊甞與阿難行次。見一古佛塔。世尊便作禮。阿難曰。此是甚麼人塔。世尊曰。此是過去諸佛塔。阿難曰。過去諸佛是甚麼人弟子。世尊曰。是吾弟子。阿難曰。應當如是。世尊因有外道問。不問有言。不問無言。世尊良久。外道讚歎曰。世尊大慈大悲。開我迷雲。令我得入。乃作禮而去。阿難白佛。外道得何道理。稱讚而去。世尊曰。如世良馬。見鞭影而行。世尊一日勑阿難。食時將至。汝當入城持鉢。阿難應諾。世尊曰。汝既持鉢。須依過去七佛儀式。阿難便問。如何是過去七佛儀式。世尊召阿難。阿難應諾。世尊曰。持鉢去。世尊因有比丘問。我於世尊法中見處即有。證處未是。世尊當何所示。世尊曰。比丘某甲。當何所示。是汝此問。世尊成道後。在逝多林中一樹下跏趺而坐。有二商人以五百乘車經過林畔。有二車牛不肯前進。商人乃訝。見之山神。報言。林中有聖人成道。經逾四十九日未食。汝當供養。商人入林。果見一人端然不動。乃問曰。為是梵王邪。帝釋邪。山神邪。河神邪。世尊微笑。舉袈裟角示之。商人頂禮。遂陳供養。世尊因耆婆善別音響。至一塚間。見五髑髏。乃敲一髑髏問耆婆。此生何處。曰。此生人道。世尊又敲一曰。此生何處。曰。此生天道。世尊又別敲一問。此生何處。耆婆罔知生處。世尊因黑氏梵志運神力。以左右手擎合歡．梧桐花兩株。來供養佛。佛召仙人。梵志應諾。佛曰。放下著。梵志遂放下左手一株華。佛又召仙人。放下著。梵志又放下右手一株華。佛又召仙人。放下著。梵志曰。世尊。我今兩手皆空。更教放下箇甚麼。佛曰。吾非教汝放捨其華。汝當放捨外六塵．內六根．中六識。一時捨却。無可捨處。是汝免生死處。梵志於言下悟無生忍。世尊因靈山會上五百比丘得四禪定。具五神通。未得法忍。以宿命智通。各各自見過去殺父害母。及諸重罪。於自心內各各懷疑。於甚深法不能證入。於是文殊承佛神力。遂手握利劒。持逼如來。世尊乃謂文殊曰。住。住。不應作逆。勿得害吾。吾必被害。為善被害。文殊師利。爾從本已來無有我人。但以內心見有我人。內心起時。我必被害。即名為害。於是五百比丘自悟本心。如夢如幻。於夢幻中無有我人。乃至能生所生父母。於是五百比丘同讚嘆曰。文殊大智士。深達法源底。自手握利劒。持逼如來身。如劒佛亦爾。一相無有二。無相無所生。是中云何殺。世尊因地布髮掩泥。獻華於然燈。然燈見布髮處。遂約退眾。乃指地曰。此一方地。宜建一梵剎。時眾中有一賢于長者。持標於指處插曰。建梵剎竟。時諸天散華。讚曰。庶子有大智矣。世尊因七賢女遊屍陀林。一女指屍曰。屍在這裏。人向甚處去。一女曰。作麼。作麼。諸姊諦觀。各各契悟。感帝釋散華曰。惟願聖姊有何所須。我當終身供給。女曰。我家四事七珍。悉皆具足。唯要三般物。一要無根樹子一株。二要無陰陽地一片。三要呌不響山谷一所。帝釋曰。一切所須。我悉有之。若三般物。我實無得。女曰。汝若無此。爭解濟人。帝釋罔措。遂同往白佛。佛言。憍尸迦。我諸弟子大阿羅漢不解此義。唯有諸大菩薩乃解此義。世尊因調達謗佛。生身入地獄。遂令阿難問。你在地獄中安否。曰。我雖在地獄。如三禪天樂。佛又令問。你還求出否。曰。我待世尊來便出。阿難曰。佛是三界大師。豈有入地獄分。曰。佛既無入地獄分。我豈有出地獄分。世尊因文殊忽起佛見．法見。被世尊威神攝向二鐵圍山。城東有一老母。與佛同生而不欲見佛。每見佛來。即便回避。雖然如此。回顧東西。總皆是佛。遂以手掩面。於十指掌中亦總是佛。殃崛摩羅因持鉢至一長者門。其家婦人正值產難。子母未分。長者曰。瞿曇弟子。汝為至聖。當有何法能免產難。殃崛語長者曰。我乍入道。未知此法。待我回問世尊。却來相報。及返。具事白佛。佛告殃崛。汝速去報。言我自從賢聖法來。未曾殺生。殃崛奉佛語疾往告之。其婦得聞。當時分免。世尊甞在尼俱律樹下坐次。因二商人問。世尊還見車過否。曰。不見。商人曰。還聞否。曰。不聞。商人曰。莫禪定否。曰。不禪定。曰。莫睡眠否。曰。不睡眠。商人乃嘆曰。善哉。善哉。世尊覺而不見。遂獻白㲲兩段。世尊在靈山會上。拈華示眾。是時眾皆默然。唯迦葉尊者破顏微笑。世尊曰。吾有正法眼藏。涅槃妙心。實相無相。微妙法門。不立文字。教外別傳。付囑摩訶迦葉。世尊至多子塔前。命摩訶迦葉分座令坐。以僧伽梨圍之。遂告曰。吾以正法眼藏密付於汝。汝當護持。傳付將來。世尊臨入涅槃。文殊大士請佛再轉法輪。世尊咄曰。文殊。吾四十九年住世。未曾說一字。汝請吾再轉法輪。是吾曾轉法輪邪。世尊於涅槃會上。以手摩胸。告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。勿令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度。亦非吾弟子。時百萬億眾。悉皆契悟。
He was born into the Kshatriya caste. His father was King Śuddhodana, his mother Queen Māyā. She had attained the stage of being the next Buddha, dwelling in the Tuṣita Heaven, named the Victorious and Virtuous Heavenly Being, also known as the Great Being Guardian of Light. He taught the heavenly multitudes, expounding the practices of the next Buddha, manifesting throughout the ten directions to teach the Dharma.
The *Lalitavistara Sūtra* says: "When the Buddha was first born into the Kshatriya royal family, he emitted a great light of wisdom, illuminating the worlds of the ten directions. Golden lotuses sprang from the earth, naturally supporting his two feet. To the east, west, south, and north, he walked seven steps in each direction. Pointing with one hand to the heavens and the other to the earth, he uttered a lion's roar: 'In all the heavens above and the earth below, I alone am the World-Honored One.'"
This was on the eighth day of the fourth month in the twenty-fourth year of King Zhao of Zhou, the year of Jiayin. By the eighth day of the second month in his forty-second year, at the age of nineteen, he wished to leave home. He thought to himself, "What should I encounter?" He then toured the four city gates and saw four sights: an old man, a sick man, a dead man, and a renunciant. His mind felt both sorrow and joy, and he reflected, "This old age, sickness, and death are ultimately to be renounced and transcended."
That night, at the hour of the rat, a heavenly being named Śuddhāvāsa appeared at the window, joined his palms, and said, "The time for leaving home has come. You may go." Hearing this, the prince felt joy in his heart. He then left the city over the wall and went to practice asceticism in the Dandaka mountains.
First, for three years with Ārāḍa Kālāma, he learned the meditation on the state of nothingness. Realizing it was not the ultimate, he abandoned it. Then for three years with Udraka Rāmaputra, he learned the meditation on the state of neither perception nor non-perception. Realizing it too was not the ultimate, he abandoned it. He then went to Mount Gayā, where with other ascetics he ate only one grain of sesame and one grain of wheat each day for six years. Thus a sūtra says: "With no mind, no reception, no action, he completely subdued all non-Buddhists. First, he tested various wrong teachings, demonstrated skillful means, aroused various wrong views, and led them to enlightenment."
Therefore, the *Pu Ji Jing* says: "The Bodhisattva attained enlightenment at the moment the morning star appeared on the eighth day of the second month, becoming the Teacher of Gods and Humans." He was then thirty years old. This was in the third year of King Mu of Zhou, the year of Guiwei.
Afterwards, in the Deer Park, for the sake of the five ascetics including Kauṇḍinya, he turned the wheel of the Dharma of the Four Noble Truths, and they attained the fruit of the path. He taught the Dharma in the world for forty-nine years. Later, he instructed his disciple Mahākāśyapa: "I entrust to you the pure Dharma-eye, the wondrous mind of Nirvāṇa, the true reality of no appearance, the subtle and true Dharma. You must protect and uphold it." He also commanded Ānanda to assist in transmitting it, so it would not be cut off. And he spoke a verse:
> The Dharma is originally based on no-dharma. > No-dharma is also a dharma. > Now when entrusting this no-dharma, > How can any dharma ever be a dharma?
After the World-Honored One spoke this verse, he further told Kāśyapa: "I will transmit to you the golden-threaded saṅghāṭī robe. Pass it on to the next Buddha, until the time of Maitreya Buddha appears. Do not let it decay." Hearing the verse, Kāśyapa touched his head to the Buddha's feet and said, "Excellent, excellent! I will obey the command, out of reverence for the Buddha."
Then the World-Honored One went to the city of Kuśinagara and addressed the great assembly: "My back aches now. I wish to enter Nirvāṇa." He went to the side of the Hiraṇyavatī River, between the twin śāla trees, lay on his right side with his feet together, and peacefully entered stillness. He then rose from his coffin to teach the Dharma to his mother. He specifically showed his feet to transform Subhadra and spoke the verse on impermanence:
> All conditioned things are impermanent; > They are of a nature to arise and cease. > When arising and ceasing themselves cease, > That stillness is bliss.
Then the disciples contended to cremate his body with fragrant wood. After the embers died, the golden coffin remained as before. At that moment, the great assembly before the Buddha praised him with a verse:
> How could ordinary, fierce flames > Possibly consume and burn the Honored One? > We request the Samādhi-fire of the Venerable One > To cremate this golden body.
Then the golden coffin rose from its seat to the height of seven tāla trees, moved back and forth in the air, and through the transformation of the Samādhi-fire, in an instant it produced eight bushels and four pecks of relics. This was on the fifteenth day of the second month in the fifty-second year of King Mu of Zhou, the year of Renshen.
One thousand and seventeen years after the World-Honored One's Nirvāṇa, the teachings reached the Middle Kingdom. This was in the tenth year of the Yongping era of the Later Han Dynasty, the year of Wuchen.
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When the World-Honored One was just born, he pointed one hand to the heavens and one to the earth, walked seven steps around, looked to the four directions, and said, "In the heavens above and the earth below, I alone am the World-Honored One."
One day, the World-Honored One ascended the seat. The assembly gathered and settled. Mañjuśrī struck the gavel and said, "Contemplate the Dharma of the Dharma-King; the Dharma of the Dharma-King is like this." The World-Honored One then descended from the seat.
One day, the World-Honored One ascended the seat and sat silently. Ānanda struck the gavel and said, "Please, World-Honored One, teach the Dharma." The World-Honored One said, "In the assembly, there are two bhikṣus who have violated the precepts. Therefore, I do not teach." Ānanda, using his power of knowing others' minds, observed the bhikṣus and had them expelled. The World-Honored One remained silent. Ānanda said again, "Just now, because of two bhikṣus violating the precepts, and those two bhikṣus have been expelled, why does the World-Honored One not teach?" The World-Honored One said, "I have vowed not to teach the Dharma for those of the two vehicles, the śrāvakas." He then descended from the seat.
One day, the World-Honored One ascended the seat. The assembly gathered and settled. Mahākāśyapa struck the gavel and said, "The World-Honored One's teaching of the Dharma is finished." The World-Honored One then descended from the seat.
The World-Honored One spent ninety days in the Trāyastriṃśa Heaven teaching the Dharma to his mother. When he was about to leave the heavenly realm and descend, the fourfold assembly and the eight kinds of beings all went to the sky to welcome him. The bhikṣuṇī Utpalavarṇā thought, "I am a nun; I will surely have to see the Buddha from behind the great assembly of monks. Better to use spiritual power to transform into a wheel-turning sage king, surrounded by a thousand sons, and be the first to see the Buddha." Her wish was fulfilled. As soon as the World-Honored One saw her, he reprimanded her: "Bhikṣuṇī Utpalavarṇā, how dare you see me ahead of the great assembly of monks? Although you see my physical body, you do not see my Dharma-body. Subhūti, sitting serenely in the mountains, sees my Dharma-body."
Once, because Mañjuśrī went to a gathering of all Buddhas, he arrived just as each Buddha was returning to his own realm. Only one woman was sitting close to that Buddha, having entered samādhi. Mañjuśrī asked the Buddha, "Why can this person sit close to the Buddha, while I cannot?" The Buddha told Mañjuśrī, "You just awaken this woman from her samādhi and ask her yourself." Mañjuśrī circumambulated the woman three times, snapped his fingers once, and even lifted her to the Brahma Heaven, exhausting his spiritual power, but could not bring her out. The World-Honored One said, "Even a hundred thousand Mañjuśrīs could not bring this woman out of samādhi. Below, past forty-two Ganges' sands of lands, there is a Bodhisattva named 'Ignorance' who can bring this woman out of samādhi." In a moment, the Great Being Ignorance emerged from the earth, bowed to the World-Honored One, and was commanded by the World-Honored One to bring her out. Ignorance went before the woman, snapped his fingers once, and the woman then emerged from samādhi.
Once, because King Prasenajit asked, "Within the ultimate truth, is there conventional truth? If you say no, wisdom should not be dual. If you say yes, wisdom should not be singular. What is the meaning of this one and two?" The Buddha said, "Great King, in the past, under the Buddha Dīpaṃkara, you once asked this meaning. I now have nothing to say; you now have nothing to hear. No speaking, no hearing—this is called the meaning of one and two."
One day, the World-Honored One saw Mañjuśrī standing outside the door and said, "Mañjuśrī, Mañjuśrī, why don't you come inside?" Mañjuśrī said, "I don't see a single dharma outside the door. Why do you tell me to come inside?"
One day, while the World-Honored One was sitting, he saw two men carrying a pig past him. He asked, "What is this?" They said, "The Buddha possesses all-knowing wisdom; don't you even recognize a piglet?" The World-Honored One said, "Still, one must ask."
Once, because a non-Buddhist asked, "Are all dharmas permanent?" the World-Honored One did not reply. He asked again, "Are all dharmas impermanent?" Again, he did not reply. The non-Buddhist said, "The World-Honored One possesses all-knowing wisdom; why don't you answer me?" The World-Honored One said, "Your questions are all idle speculation."
One day, the World-Honored One showed a wish-fulfilling pearl that changes with color and asked the five directional heavenly kings, "What color is this pearl?" At that time, the five directional heavenly kings each named a different color. The World-Honored One then hid the pearl in his sleeve, raised his hand, and said, "What color is this pearl?" The heavenly kings said, "There is no pearl in the Buddha's hand; where is there any color?" The World-Honored One sighed and said, "How deeply deluded you are! When I showed you the worldly pearl, you each stubbornly claimed there was blue, yellow, red, or white. When I showed you the true pearl, you all did not know." At that time, the five directional heavenly kings all awakened to the Way.
Once, because the Gandharva king offered music, at that moment the mountains, rivers, and great earth all became the sound of a lute. Mahākāśyapa rose and began to dance. The king asked, "Isn't Mahākāśyapa an arhat whose outflows are exhausted? Why does he still have habitual tendencies?" The Buddha said, "He truly has no habitual tendencies. Do not slander the Dharma." The king plucked the lute three times; Mahākāśyapa also danced three times. The king said, "Mahākāśyapa danced, didn't he?" The Buddha said, "He truly never danced." The king said, "World-Honored One, how can you speak falsely?" The Buddha said, "I do not speak falsely. When you plucked the lute, the mountains, rivers, great earth, trees, and stones all became the sound of the lute, didn't they?" The king said, "Yes." The Buddha said, "Mahākāśyapa is also like this. Therefore, he truly never danced." The king then accepted this in faith.
Once, because a non-Buddhist asked, "What Dharma did you teach yesterday?" He said, "I taught the Dharma of certainty." The non-Buddhist asked, "What Dharma are you teaching today?" He said, "The Dharma of non-certainty." The non-Buddhist said, "Yesterday you taught the Dharma of certainty; today why do you teach the Dharma of non-certainty?" The World-Honored One said, "Yesterday was certain; today is not certain."
Once, because a ṛṣi with the five superknowledges asked, "The World-Honored One has six superknowledges; I have five. What is that one superknowledge?" The Buddha called, "Ṛṣi with the five superknowledges." The ṛṣi responded. The Buddha said, "That one superknowledge—you ask me."
Once, because the Bodhisattva Samantabhadracakra wished to see Samantabhadra but could not see him, he even entered samādhi three times, surveying the entire trichiliocosm, seeking Samantabhadra but could not see him, and came to tell the Buddha. The Buddha said, "You just give rise to a single thought within the samādhi of stillness, and you will see Samantabhadra." Samantabhadracakra then gave rise to a single thought and saw Samantabhadra riding a six-tusked white elephant in the sky.
Once, because on the day of Pavāraṇā, Mañjuśrī had spent the summer retreat in three places, Mahākāśyapa wished to strike the gavel and expel him. Just as he lifted the gavel, he saw hundreds of millions of Mañjuśrīs. Mahākāśyapa exhausted his spiritual power but could not lift the gavel. The World-Honored One then asked Mahākāśyapa, "Which Mañjuśrī do you intend to expel?" Mahākāśyapa had no reply.
Once, because the long-nailed Brahmin Dīrghanakha sought a debate, he made a prior agreement: "If my thesis is defeated, I will cut off my own head." The World-Honored One said, "What is the thesis of your doctrine?" Dīrghanakha said, "My thesis is non-acceptance of everything." The World-Honored One said, "Do you accept this view?" Dīrghanakha flicked his sleeve and left. On the way, halfway there, he realized. He told his disciples, "I should go back and cut off my head to apologize to the World-Honored One." His disciples said, "Before the assembly of humans and gods, you fortunately won. Why cut off your head?" Dīrghanakha said, "I would rather cut off my head before a wise person than win before an unwise person." He then sighed and said, "My thesis is defeated in two aspects. If this view is accepted, the defeat is coarse. If this view is not accepted, the defeat is subtle. All humans, gods, and those of the two vehicles do not know where my thesis is defeated. Only the World-Honored One and the great bodhisattvas know where my thesis is defeated." He returned to the World-Honored One and said, "My thesis is defeated in two aspects; therefore, I should cut off my head to apologize." The World-Honored One said, "In my Dharma, there is no such thing. You should turn your mind toward the Way." Thereupon, together with his five hundred followers, he immediately took refuge with the Buddha, left home, and became an arhat.
Once, the World-Honored One wished to lead the assembly of sages to the sixth heaven to teach the *Mahāvaipulya Sūtra*. He commanded all fierce and evil spirits from other realms, this land, the human world, and the heavens to assemble, receive the Buddha's entrustment, and protect the true Dharma. If any did not attend, the four heavenly gate kings would pursue them with flying wheels of hot iron and compel them to assemble. After they had assembled, none disobeyed the Buddha's command. Each made a great vow to protect the true Dharma. Only one demon king said to the World-Honored One, "Gautama, I will wait until all beings become Buddhas, the realm of beings is empty, and there is not even the name 'being'—then I will give rise to the mind of enlightenment."
The World-Honored One was once walking with Ānanda when they saw an ancient stūpa. The World-Honored One bowed to it. Ānanda said, "Whose stūpa is this?" The World-Honored One said, "This is the stūpa of past Buddhas." Ānanda said, "Whose disciples were the past Buddhas?" The World-Honored One said, "They were my disciples." Ānanda said, "It should be so."
Once, because a non-Buddhist asked, "I do not ask about speaking; I do not ask about non-speaking." The World-Honored One remained silent for a long time. The non-Buddhist praised him, saying, "The World-Honored One is greatly compassionate, greatly kind. He has dispelled my clouds of confusion, enabling me to enter." He then bowed and left. Ānanda asked the Buddha, "What principle did that non-Buddhist realize, that he praised you and left?" The World-Honored One said, "Like a fine horse of the world, it runs when it sees the shadow of the whip."
One day, the World-Honored One commanded Ānanda, "The time for the meal is approaching. You should enter the city to beg with the bowl." Ānanda assented. The World-Honored One said, "Since you are holding the bowl, you must follow the protocol of the past seven Buddhas." Ānanda then asked, "What is the protocol of the past seven Buddhas?" The World-Honored One called, "Ānanda." Ānanda responded. The World-Honored One said, "Go beg with the bowl."
Once, because a bhikṣu asked, "In the World-Honored One's Dharma, I have understanding but not realization. What should the World-Honored One show me?" The World-Honored One said, "Bhikṣu so-and-so, what should be shown? This is your question."
After the World-Honored One attained enlightenment, he sat in full lotus posture under a tree in the Jetavana Grove. Two merchants with five hundred carts were passing by the edge of the grove. Two oxen pulling carts refused to go forward. The merchants were surprised. A mountain spirit appeared to them and said, "In the grove, a sage has attained enlightenment. It has been over forty-nine days, and he has not eaten. You should make offerings." The merchants entered the