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Chapter Six

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Paying Respect to the Buddha

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4. Amitābha

(1) Introduction, (2) The Name, (3) Location, (4) The Vision, (5) Karmic Causes, and (6) Scriptural Support.

1. Introduction

It is the unwavering desire of living creatures to avoid pain and seek pleasure. This is a principle that living spiritual beings have followed in the past, namely to abhor impurity and delight in purity. Conduct may be beautiful or evil; the land may be crude or refined. In the sahā world, filled with the five kinds of impurities, evil accumulates and forms hills and caves. In the Pure Land, filled with the seven kinds of treasures, good deeds are practiced and bloom into beautiful flowers. Karmic causes define the three main categories of birth; retributions determine the nine subcategories. Because of superior thoughts, treasure terraces and wonderful pavilions stand high. Due to good intentions jade marshes and jeweled ponds shine in purity. Lotus flowers blooming together testify to the substantiality of fatherly compassion. In undulating waves the words of the teaching reach our ears. Through diligent work carried out with firm resolve and through the perfect realization of the necessary karmic causes we can follow the three ways of cultivating the mind, ascend the Golden Terrace, and by means of the ten thoughts ascend to the Land of Happiness.

2. The Name

[Compiler's Comment:] [If] the world shines in cleanliness, it is regarded as "pure." The location where the purity resides is called the "land." 87

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A Forest of Pearls from the Dharma Garden, Volume III The She lun says, "In the land where [the Buddha] resides there are none of the five kinds of impurities. It is like crystal and gold and so is called the land of purity."

The Fahua lun (Miaofa lianhuajing youbotishe, T.1519:3c11-12, T.1520: 13a29-b1) says, "The place where sentient beings without afflictions live is called the 'pure land.'"

There are four kinds of "pure land." The first kind is the "Dharma-nature land," so called because it takes true reality for its substance. Thus, the Liang She lun (She dasheng lun shi, T.1595:264a6-20) says: The king of the lotus flower is the basis on which the Pure Land depends. [The king of the lotus flower] is a metaphor for the thusness of the Dharma realm. The Pure Land depends on it as its substance. The second kind is the "the land of real retribution." According to the She lun (ref. T.1593:131c15-16; T.1596:318a15-16):

The teaching of the two kinds of emptiness is the gate. The three kinds of wisdom form the entrance and exit. Cessation (śamatha) and contemplation (vipaśyanā) constitute the vehicle. The fundamental nondiscriminatory wisdom is the function. These refer to the merit of retribution and describe how [the function derive from] the substance.

The third kind is the "phenomenal Pure Land." This refers to the most beautiful seven jewels, and the land manifested in terms of the five kinds of sense objects: color (form), sound, smell, taste, and touch. Thus, the She lun (T.1593:131c5-6) says, "The Buddha resides in the place adorned by all pervading light and seven jewels." The Huayan jing (T.261:871c14-15) says, "The buddhas' realms are variously decorated." The Jingtu lun (Wuliangshou jing youbotishe, T.1524:231c13) says, "[The Pure Land] has many rare treasures and is decorated beautifully." In addition, the newly translated Pusazang jing (Dabaoji jing, pusazang hui, T.310:213b14-16) says:

Even if in such a world a great fire blazes, if the Tathāgata is there, whether 88

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walking around, standing, sitting, or lying down, the water of eight superior qualities will spring forth spontaneously from the ground. The fourth kind is the "the Pure Land of transformation." This means that the seven jewels and other objects of the five senses produced by the Buddha have been miraculously transformed into the substance of the land. Thus, the Niepan jing (Nirvana Sutra, T.374:371b22-24, T.375:611a7-9) says: Because of the Buddha's supernatural powers the [entire surface of the] ground is soft and there are hills, soil, or pebbles . . . it is like the Pure Land of Amitāyus Buddha in the West.

The Da zhuangyan lun jing (T.1604:600a4-5) says, "Because his wisdom is free and realizes whatever it wishes, it manifests the world of purity that is like crystals and beryl."

Furthermore, the Weimo jing (T.474:520c7-11) says, "By touching the ground with his toe the Buddha makes manifest the world of purity and other similar conditions."

Again, the Shidi jing (T.1522:139c22, 140a5-6) says, "As sentient beings wish to see them, so do objects appear."

These scriptures and treatises all clarify how the Pure Land is produced through transformation. It exists because the Buddha's supernatural powers manifest it. When this power is withdrawn the Pure Land no longer exists. For this reason it is called "the land of transformation." 3. Location

[Compiler's Comment:] I have explained above the four kinds of pure lands, but two of these are more important: first, the land of retribution, and second, the land of transformation. These two lands refer to the land on the level of principle and the land on the level of phenomena. The teaching of the land of retribution refers to the fact that as the Buddha Tathāgata appeared in the world, the substance of all good deeds he performed is pure and is not confined to the three realms. Thus, the Jingtu lun (T.1524: 230c21, 231c8-9) says, "As we observe that world, it is superior to the three realms."

Also, the Zhidu lun says:

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A Forest of Pearls from the Dharma Garden, Volume III The wondrous Pure Land is beyond the three realms. Wherever the Buddha resides, he takes "no location" as "location." Thus, he is beyond the worlds in the ten directions. Or with his Dharma body he abides securely in the Pure Land. The same treatise also says (Zhidu lun, T.1509:302c6-7): Śākyamuni Buddha also has a pure world like the kingdom of Amitābha. Amitābha Buddha also has pure and impure worlds like [those of] Śākyamuni Buddha. Also, the Niepan jing (Nirvana Sutra, T.374:508c21-22, T.375:752c12-13) says, "In fact I do not go outside of the Jambudvīpa world." Again, a verse in the Lotus Sutra (T.262:43c5-8) says: I am always at Mount Gṛdhrakūṭa,

And at other locations.

When for sentient beings the world age comes to the end And the world burns up in massive fire,

This land where I am is safe and secure,

Always filled with gods and humans.

Gardens, forests, and various buildings

Are decorated with many different kinds of treasures. Again, the Huayan jing says:

The Pure Land of the Tathāgata is located in the Tathāgata's jeweled crown, or in his earring, or in his necklace, or inside the folded pattern of his robe, or in a follicle of his hair. Thus, a hair follicle can contain the entire world. From this we learn, as it is said in the Shizhu [piposha] lun (T.1521:72a14-15), "With one step the Buddha crosses over cosmic systems as numerous as grains of sand in the Ganges River."

These comments contribute to our understanding of this land. As for the land of transformation it is where the Buddha resides; this land is not a specific separate location. It is dependent on the land of retribution; it gives that land a more tangible, though crude, appearance. Sometimes it extends everywhere throughout the ten directions. Sometimes it is limited 90

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to one world. It guides sentient beings such as gods and human beings of the three vehicles just as Amitābha Buddha guided the ordinary beings in this world and led them to dwell in peace in the Kingdom of Purity. Sometimes the Tathāgata turns what is polluted into something pure, as when he touches the ground and makes it pure, comparable to a heavenly palace. These examples illustrate [how the land of transformation works]. To put it another way, to sentient beings, depending on the responses of their karmic seeds, the common characteristics of the outside world appear differently [to them] as pure or polluted. Thus, beings in six different realms of existence see the world differently. These differences are all due to the external perfuming by language. Consciousness forms the seeds, and as these seeds respond to the external world, images appear. These images fundamentally are the phenomenal aspect of the fundamental consciousness. The common characteristics [of the objective world] and the seeds make the images appear. The consciousness that manifests images is the cause and condition. When the common characteristics are combined with the supplementary condition of inner karmic retribution, because of this supplementary condition the common characteristics are perceived differently, either as pain or pleasure. 4. The Vision

[Compiler's Comment:] Ordinary beings and the followers of the two vehicles see Amitābha Buddha in the polluted world; bodhisattvas see Amitābha Buddha in the Pure Land. These two statements indicate that the land of retribution is simply pure; the land of response contains both impurity and purity. Thus, the Jingtu lun says:

There are five kinds of lands. The first is the "simply pure land." This is attributed only to the fruit of buddhahood. The second is the "pure and impure land." Here purity dominates impurity. This is attributed to bodhisattvas of the eighth stage and above. The third is the "land of balance between purity and impurity." This is attributed to bodhisattvas of the first to seventh stages. The fourth is the "impure and pure land." Here impurity dominates purity. This is attributed to beings at the stage of nature, [the second of the ten stages shared by the inferior three vehicles], which is lower than the bodhisattva's ten stages mentioned above. The fifth is the 398b

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"impure land." This is attributed to those who have not entered the stage of nature. Those in the fifth land see this last land but do not see the first four. Those in the fourth land see the last two lands but do not see the first three. Those in the third land see the last three lands but do not see the first two. Those in the second land see the last four but do not see the first. The buddhas in the first land know and see thoroughly all the five lands above and below.

5. Karmic Causes

[Compiler's Comment:] Scriptures and treatises disagree with each other. There are ten theories. According to some, one practice leads to rebirth in the Pure Land. Thus, the Nirvana Sutra (374:384a6-14, T.375623c26-624a4) says, "King Youde and the monk Juede are reborn in the Kingdom of the Immovable (Akṣobhya Buddha) due to their efforts to guard the teaching." Also, the Weimo jing (T.475:538a29-b2) says:

The straightforward mind is the bodhisattva's pure land. When the bodhisattva attains buddhahood he does not speak falsely, and sentient beings are reborn in his buddha land.

According to some, two practices lead to rebirth in the Pure Land. According to the Liang She lun (T.1597:377a10-11): Good dharmas that lead one beyond this world refer to the good roots produced by nondiscriminating knowledge and by subsequently obtained knowledge.

They are named as the cause of good dharmas that lead one beyond this world.

Sometimes meditation and wisdom are said to constitute the vehicle. According to some, three practices lead to rebirth in the Pure Land. The Nirvana Sutra says,"Thinking in the three concentrations of 'emptiness,' 'noncontrivance,' and 'no characteristics' leads to rebirth in the Pure Land." The Guan wuliangshoufo jing (T.365:341c7-13) says:

For all future ordinary beings to be reborn in the Pure Land they must cultivate three works. First, they must look after their parents with love, serve their teacher, avoid killing, and practice the ten good deeds. Second, 92

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they must receive the Three Refuges and the complete precepts for monks and nuns and not violate ritual rules. Third, they must produce the mind of seeking enlightenment (bodhicitta), and believing deeply in the relationship between causes and consequences and reciting Mahayana scriptures, they must be diligent in practice. These three things are called the work of purity.

According to some, four practices lead to rebirth in the Pure Land. The Weimo jing (T.475:538b12-15) says:

The four limitlessly selfless minds (apramāṇas) are the bodhisattva's pure land. When the bodhisattva attains buddhahood he [achieves the four limitlessly selfless minds of] loving-kindness (maitrī) compassion (karuṇā), empathetic joy (muditā) and equanimity (upekṣā), and sentient beings are reborn in his buddha land.

The four methods of guiding others are the bodhisattvas' pure land. (These are giving, kind words, benefits, and participation.) These are the bodhisattva's pure land. When the bodhisattva attains buddhahood he liberates the sentient beings under his guidance, and they are reborn in his pure land.

According to some, five practices lead to rebirth in the Pure Land. The Jingtu lun (T.1524:231b12-13) says, "The first is worship, the second is praise, the third is making a vow, the fourth is contemplation, and the fifth is redirecting merit."

According to some, six practices lead to rebirth in the Pure Land. The Weimo jing (T.475:538b4-12) says:

Giving is the bodhisattva's pure land. When the bodhisattva attains buddhahood he can make the gift of everything, and sentient beings are reborn in his pure land.

The passage continues listing each of the six perfections, and ends with the following:

Wisdom is the bodhisattva's pure land. When the bodhisattva attains buddhahood he is endowed with every kind of wisdom, and sentient beings are reborn in his pure land.

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According to some, seven practices lead to rebirth in the Pure Land. The Weimo jing (T.475:549c13) says:

[The pool is] covered with the flowers of seven purities, and those who bathe there are free of impurities.

First is the purity of precept, second is the purity of meditation, and third is the purity of insight. Fourth is the purity of being free from doubts about salvation, fifth is the purity of distinguishing the right path from the wrong path, sixth is the purity of practice, and seventh is the purity of the knowledge that leads to the destruction of bonds. The first two refer to the path of expediency. The next three refer to the path of insight. The next refers to the path of practice. The last one refers to the path that transcends learning. Through these seven purities the four paths are realized. When the four paths are realized one dwells through karmic retribution in the Pure Land. According to some, eight practices lead to rebirth in the Pure Land. The Weimo jing (T.475:553a28-b7) says:

[Question:] Which dharmas do bodhisattvas practice perfectly to be reborn in the Pure Land?

Answer: "Through realizing eight dharmas they are reborn in the Pure Land: (1) To benefit sentient beings generously without expecting rewards; to suffer various pains in place of other sentient beings. (2) To donate all the merits that one has acquired. (3) To treat others equally, readily humbling oneself. (4) To view all bodhisattvas as if they were buddhas. (5) To be free of doubt when hearing scriptures that one has not heard before. (6) Not to disagree with hearers (śrāvakas). (7) Not to be envious of offerings given to others and to promote one's own gains; to gain control over one's mind. (8) To always reflect on one's faults and not accuse others of their failings; to always seek merit singlemindedly.

According to some, nine practices lead to rebirth in the Pure Land. The Wuliangshou jing (ref. Guan wuliangshoufo jing, T.365:344c9-346a26) says, "To speak in outline, there are three categories; to speak in detail, there are nine levels [of persons]."

According to some, ten practices lead to rebirth in the Pure Land. The Weimo jing (T.475:538b23-26) says:

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The ten good deeds are the bodhisattva's pure land. When the bodhisattva attains buddhahood sentient beings who enjoy long lives, are wealthy and who follow the path of purity, who speak truthfully, always with gentle words, and who do not abandon their congregation, who are good at resolving conflicts, and whose words always are beneficial, who are not jealous nor angry, and who hold correct views, will be born in his pure land. The Mile fawen jing says:

Those who wish to be reborn in the Pure Land cultivate the ten thoughts that will enable them to be reborn there. (1) To constantly maintain compassion for all sentient beings. (2) To never disparage other people's practices; those who do so will never be reborn in the Pure Land. (3) From the depth of their hearts to form the sentiment of loving-kindness toward all sentient beings and abandon the sentiment of cruelty. (4) To produce the commitment to protect the teaching (Dharma) and to be willing to sacrifice one's life for it; to never revile any item of the teaching. (5) In enduring [hardships] to remain firmly convinced [of the truth of the Dharma]. (6) To keep one's mind deeply pure and not be defiled by profits. (7) To produce in one's mind the wisdom that knows everything in its particularity; to constantly meditate and to never neglect meditation. (8) To entertain toward all sentient beings the sentiment of honoring them, and to abandon arrogance; to be humble in speech. (9) To never form attachment to [idle] conversation. The mind that is close to enlightenment produces a variety of conditions that form roots of goodness and does not produce disturbing and distracting thoughts. (10) To contemplate the Buddha constantly in thought and remove all other objects that appear in the mind. You should know, Maitreya, that if one keeps these ten thoughts arising one after another, one will certainly be reborn in the Pure Land. It is also said [in the Weimo jing, (T.475:538b17-19)]: The thirty-seven auxiliaries of enlightenment are the bodhisattva's pure land. When the bodhisattva attains buddhahood, sentient beings who understand the four applications of mindfulness, the four right efforts, the four bases of psychic power, the five dominant faculties, the five powers, 95

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A Forest of Pearls from the Dharma Garden, Volume III the seven limbs of enlightenment, and the eight limbs of the path (i.e., eightfold path) will be reborn in his Pure Land.

Or, as the Wuliangshou jing (ref. Guan wuliangshoufo jing, T.365:345c4-5) says, "Through uttering the ten great vows one is reborn in the Pure Land." (Note: The views presented above differ from each other in that some give detailed accounts while others are only summaries. Yet through following one and the same teaching and being in accord with the mysterious principle, every practitioner is able to be reborn in the Pure Land.) Verses from the Wuliangshou jing youbotishe (T.1524:230c21-24) say: Observing the universe, I go beyond the three worlds. The highest state is like empty space, wide and limitless. The correct path is filled with great compassion.

By renouncing the world, [the Buddha] planted the root of goodness that brings benefits.

Accompanied by the light of purity, he shines light like a mirror, like the sun and the moon.

[Compiler's Comment:] In order to be reborn in the Pure Land on the basis of real retribution, one must renounce the householder's life and produce the correct cause that is undefiled. Only when one's practice accords with the true principle will a person achieve rebirth in the Pure Land. If people in the lowest of the three categories of human beings who have never engaged in the correct practice accidentally perform one practice, or on the day of their death entertain the thought of the Buddha ten times, they are reborn in the provisionally manifested Pure Land but they are unable to see the retribution Pure Land. Details of the methods of contemplation are found in the ten-fascicle essay on Great and Small Vehicle methods of meditation. 6. Scriptural Support

The Amituo guyinshengwang tuoluoni jing (T.370:352b11-28) says: At that time the World-honored One told the monks, "At the present time a buddha has appeared in the Western World of Happiness. He is called Amitābha. If a member of the congregation correctly upholds the name of this buddha, due to the merit produced by this when he faces death 96

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Amitābha, accompanied by a large group of attendants, will go to him and will enable [the dying person] to see him. When the person sees the Buddha and his attendants, he will be filled with joy and his merit will double. Because of this development, his rebirth will never take the defiled form [of birth from a womb]. He will be spontaneously born in the pure and colorful location of a lotus flower decorated with jewels. Endowed with six supernatural powers and shining brilliantly, Amitābha Buddha is accompanied by hearers. He is the Tathāgata, One Worthy of Receiving Offerings (Arhat), and has obtained universal wisdom. His kingdom (buddha land) is called Qingtai. This is the location where a holy king resides. The city is ten thousand yojanas wide and long and is filled with descendants of warrior clans. Amitābha Buddha's father is called the Holy and Universal Monarch Yueshang ("Above the Moon"). His mother is called Shusheng miaoyan ("Exceptionally Beautiful Face"). His son is called Yueming ("Moon Brightness"). The disciple who looks after his daily needs is called Wugoucheng (Vimalakīrti). The disciple of wisdom is called Xianguang ("Light of Wisdom"). The disciple who is diligent in practicing supernatural powers is called Dahua ("Great Transformation"). At that time King Māra is called Wusheng ("No Victory"). Devadatta is called Jijing ("Quietude")."

The Wuliangshou jing (T.360:279a3-4) says:

The Buddha told Maitreya, "Due to the name of Amitābha Buddha it will be easy even to pass through the middle of a ferocious fire in the large cosmic system."

The Huayan jing (T.278:589c2-19) says:

At that time the bodhisattva mahāsattva Xinwang said to the other bodhisattvas, "Sons of the Buddha, one world age in Śākyamuni Buddha's land in this sahā world is one day and one night in Amitābha Buddha's land in the World of Happiness. One world age in the World of Happiness is one day and one night in the diamond buddha land in the Shengfuchuang ("Holy Robe and Banner") world. One world age in the Shengfuchuang world is one day and one night in the Shangle guanming qingjing kaifu 97

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A Forest of Pearls from the Dharma Garden, Volume III ("Opening of the Pure Light of Good Pleasure") buddha land in the Butui zhuan yinsheng lun ("Wheel of the Voice of Nonretrogression") world. One world age in the Butuizhuan yinsheng lun world is one day and one night in the Fachuang ("Dharma Banner") buddha land in the Ligou ("Free of Defilement") world. One world age in the Ligou world is one day and one night in the Shizi ("Lion") buddha land in the Shangdeng ("Good Lamp") world. One world age in the Shangdeng world is one day and one night in the Lushenazang ("Vairocana Buddha Storehouse") buddha land in the Shanguangming ("Good Light") world. One world age in the Shan guangming world is one day and one night in the Faguangming qingjing kaifu lianhua ("Pure Light of Dharma Opening as a Lotus Flower") buddha land in the Chaochu ("Going Beyond") world. One world age in the Chaochu world is one day and one night in the Yiqie guangming ("All Lights") buddha land in the Zhuangyanhui ("Adorning Wisdom") world. One world age in the Zhuangyanhui world is one day and one night in the Jueyue ("Enlightenment Moon") buddha land in the Jingguangming ("Mirror Light") world. Son of the Buddha, continuing in this way for millions and billions of worlds, one world age in the last of these worlds is one day and one night in the Xianshou ("Wise Head") buddha land in the Sheng lianhua ("Superior Lotus Flower") world. This buddha land is filled with great bodhisattvas, such as Samantabhadra Bodhisattva. The Amituofo jing (T.364:331c3-8) says:

The Buddha said to the community of monks (sangha), "This Crown Prince Ajāta śatru and these sons of five hundred wealthy householders, after an innumerable number of world ages, will all become buddhas comparable to Amitābha Buddha." The Buddha continued, "This Crown Prince Ajātaśatru and these sons of five hundred wealthy householders, after having stayed on the bodhisattva path for an innumerable number of world ages, and having made offerings to forty billion buddhas, have now returned to make offerings to me. At the time of Kāśyapa Buddha in the previous age, Crown Prince Ajātaśatru and these sons of five hundred wealthy householders were my disciples. Mutual acquaintances are now gathered together." 98

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Miracle Stories

(Note: Ten miracle stories are summarized.)

Song dynasty (420-479 C.E.): Monk Senglian; Layman Ge Jizhi; Nun Huimu; Wei Shizi; Monk Tanyuan. Liang dynasty (502-557 C.E.): Monk Fayue. Sui dynasty (581-618 C.E.): Fifty images of the fifty bodhisattvas; Monk Huihai. Tang dynasty (618-907 C.E.): Monk Dao'ang; Monk Shangzhou. Song Dynasty

The monk Sengliang of Changsha Temple in Jiangling was passionate in his commitment and firm in his observation of the precepts. He wished to be reborn in the Western Pure Land and made a vow to produce a six zhangtall Amitābha image. He made immense efforts but even after many years he could not fulfill the vow. He heard that the shrine at Mount Guqi in Xiangzhou had a great number of bronze vessels. He wanted to convert the deities [of this shrine] and use the metal there to fulfill his vow. The monk went to Regional Inspector Zhang Shao and explained the situation to him, asking him to make available several boats and a hundred strong men. Zhang said, "This shrine has miraculous powers. Those who violate it are killed immediately. Furthermore, barbarians guard it. It would be difficult to accomplish your goal. [Seng]liang said, "I will share the benefit with you, my Lord. The death will be only mine." Zhang then offered the monk the men and the boats.

Even before the night had passed the deities learned of what was to take place. Strong winds shook the mountain and it became dark with heavy clouds. Birds and animals made strange sounds. When [Seng]liang arrived suddenly the mist cleared and the sun shone. As they approached the shrine they saw two large bronze vessels, each several hundreds of hu in size, about twenty steps in front of it. They saw a large snake, over ten zhang long, jump out of a vessel and stretch across their path. The hundred men accompanying the monk all retreated. [Seng]liang straightened his robe and proceeded. Shaking his staff, he said to the snake, "The karmic effects of your sins in previous lives caused you to be reborn as a snake. As you have not heard of the Three Treasures, why did you pull yourself out of the vessel? I am making a six zhang-tall Amitābha image and heard that this place has many bronze 399c

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vessels. So I have come from afar to visit it. Will you please not block the road and allow me to proceed?" The snake then raised its head, looked at [Seng]liang, and withdrew.

[Seng]liang then led the men to remove all the [bronze] vessels, which they loaded onto hand-drawn carriages. At the end of the hall there was one vessel, four sheng in capacity, which served as a spittoon. A lizard, over two chi long, was jumping in and out of it. This vessel was not taken. Of the vessels that were large and heavy, fewer than one in ten was taken. They filled the boats with the small vessels of high quality and started back. The guardians of the shrine did not dare stand in their way. [Seng]liang returned to the city and cast the image. The work was completed in the ninth year of the Yuanjia period (432 C.E.). Handsome and austere, the image shone in dignity. The story of the miraculous circumstances around the miraculous production of the image spread widely to the capital city. Emperor Wen of the Song dynasty (r. 424-453 C.E.) respectfully brought the image to the capital city and since it lacked the flaming halo he ordered a gold leaf halo to be made for it. He wanted to house the image at Anle Temple, but many recommended the pagoda at Pengcheng, named after its location and placed in a prominent place near the gate. The image was sent there. At the beginning of the reign of Emperor Ming (r. 465-472 C.E.) the emperor's previous residence was turned into a temple and a request was made to move the image there. Thus, the image used to reside in the great hall of Xianggong Temple. (Note: This miracle story is from the Gaoseng zhuan, T.2059:411a3-22, compiled under the Liang dynasty.) Ge Jizhi was a man from Jurong, and a descendent of Zhichuan. His wife was from the Ji family of the same commandery. She was very elegant in appearance and possessed womanly virtues. Jizhi devoted his life to the study of immortals. His wife also did the same but her mind found delight in the Buddha's teaching. She never tired of constantly cultivating the virtue of sincerity. In the thirteenth year of the Yuanjia period (436 C.E.), while she was working at her loom, she realized that the clouds had suddenly dispersed and the sun was shining brightly. The sky was clear. So she put down the handle of the loom and looked around in all directions. In the western direction she saw the true form of the Tathāgata, while decorated canopies and banners 100

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glittered throughout the Milky Way. Delighted, she said to herself, "This must be Amitābha Buddha of whom the scripture speaks." She immediately lowered her head and paid respect to the Buddha. Seeing her pay respect in this way, [Ge] Jizhi went to her. His wife took his hand and pointed to where the Buddha was [in the sky]. Jizhi could also see half of the Buddha's body and the banners and canopies. Suddenly, the vision disappeared. The clouds and the sun shone brilliantly with five-colored light. Neighbors and relatives all saw the bright sky. After a while the light slowly disappeared. Many in this village took refuge in the Dharma.

The surname of the nun Huimu was Fu. She renounced the householder's life at age eleven and upheld the precepts of the Small Vehicle. She stayed at the temple in Zhuyi Village in Liang Commandery. When she began reading the Larger Perfection of Wisdom Scripture she read two fascicles each day. Her teacher Huichao once built a scripture hall. [Hui]mu went there to pay respects and saw a monk in the northeastern corner inside the building. He was golden in color and wore a black robe. His feet did not touch the ground. Again, when she was reciting the scripture while lying down in the middle of the night, she dreamed that she saw in the western direction lotus flowers in a bathing pool. Beings who had reached there by transformation sat in these flowers. There was one large flower, the only flower in which no one was sitting. [Hui]mu wanted to climb into the flower. As she pulled herself, without thinking, she began to recite the scripture. Her voice was loud and [Hui]mu's mother, thinking that she was having a nightmare, woke her up. [Hui]mu's mother was very old and had lost all her teeth. [Hui]mu always chewed food for her mother to feed her. Because she had chewed food for her mother after midday she thought that she could not be entirely pure, and even though she had reached the appropriate age she refused to accept the complete set of precepts for full ordination.

After her mother passed away, [Hui]mu removed weeds from around the temple and opened the altar. She requested her master to confer on her the complete set of precepts. Suddenly at the altar she saw heaven and earth appear in brilliant light. Everything was golden in color. When she looked up and turned her head to the west, she saw a deity wearing a many-layered silken robe. The color of the robe was reddish-yellow. The deity approached 101

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[Hui]mu and then moved away, and then disappeared after a while. She kept these miraculous visions to herself and did not speak of them to others. [Hui]mu's elder brother was a monk and, having heard something of these visions, he wanted to know the details. He provoked her, "You have been cultivating the Way for many years and yet nothing extraordinary has happened to you. You should now grow out your hair and leave the convent." When she heard this [Hui]mu was frightened, thinking that he meant what he said. So she told him in rough outline about the visions. Only the nun Jingcheng had heard of [Hui]mu's attainments. [Jing]cheng went to her, and becoming friendly with her, skillfully managed to ask questions about her visions. [Hui]mu told her the story in detail.

Later, when [Hui]mu was worshiping Amitābha Buddha in the company of her colleague, she prostrated herself on the ground and did not get up again. Everyone thought she had fallen asleep. Her colleagues nudged her and asked her questions but [Hui]mu did not answer. Jingcheng alone was distressed and asked persistently. [Hui]mu said, "When I prostrated myself on the ground I dreamed I went to the Pure Land and saw the Buddha, who preached to me the Shorter Perfection of Wisdom Scripture. When I had obtained the first four fascicles I was nudged and awakened. I regret this greatly." [Hui]mu died in the fourteenth year of the Yuanjia period (437 C.E.). She was sixty-nine years old. Wei Shizi was a man from Liang Commandery. He was diligent in serving the Dharma, and his son and daughter also honored and cultivated it. Only his wife was misguided and did not believe in Buddhism. At the beginning of the Yuanjia period (424-453 C.E.), Wei Shizi's daughter, who was fourteen years old, died of illness but after seven days she revived and said, "Prepare a high seat and place on it a copy of the Wuliangshou jing." Shizi immediately set up the scripture seat. The daughter first purified herself and worshiped it. Even though she had never read Buddhist scriptures before, she then sat on the seat and began to chant the scripture. Her voice was clear and beautiful. After coming down from the seat, she said to her father, "As soon as I died I went to the Pure Land and saw that inside the pond there were already three large lotus flowers for you, my elder brother, and myself. We will be reborn there later by transformation. Only a flower for my mother was missing. I could not bear this, so I came back to report on this." Having said this, she lost consciousness again. Thereupon the mother began to honor the Dharma. 102

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Ho Tanyuan was a man from Lujiang. His father, Wanshou, served as Palace Aide to the Censor-in-Chief. [Tan]yuan served the Dharma most diligently and upheld the bodhisattva precepts. At the age of eighteen, in the ninth year of the Yuanjia period (432 C.E.), his father died and out of extreme grief Tanyuan became ill and almost died. In addition to the ritual shouting and dancing practiced on such occasions, in his mind he took refuge in the Pure Land and prayed for a miraculous response. At that time [Tan]yuan invited monks to his residence and several monks, including his teacher Senghan, were always there. [Tan]yuan constantly expressed repentance for his past karma toward [Seng]han, fearing that these conditions would in the end prevent a miraculous response from happening. Every time Senghan urged him to practice diligently and not slacken in his efforts. On the sixteenth day of the tenth month the monks went to sleep after the scriptural recitation. During the fourth watch Tanyuan suddenly began to speak, chanting verses. Senghan was taken aback and questioned him. [Tan]yuan said, "I see the body of the Buddha, golden in color and shaped like the walking image here. Golden light surrounds the body and shooting flames reach higher than nine zhang. Banners and flowers are all around the Buddha, filling the entire sky. It is beautiful beyond words." At that time [Tan]yuan was in the western anteroom. Saying that the Buddha comes from the West, he turned toward the western direction and lingered there, calling to the vision as it quickly receded.

Tanyuan suffered chronically from asthma and had difficulty breathing. Yet on that evening he was vigorous and moved about jauntily He then raised his hand, doused it with perfume, and taking flowers from the garden, he scattered them around the Buddha.

His mother said to [Tan]yuan, "If you go now, will you not think of me?" [Tan]yuan did not reply. Suddenly he took to bed. People in the household had been believers and when they heard about this miracle they were delighted. They were not greatly distressed. At the fifth watch [Tan]yuan died. The residence was filled with a fragrance that lasted for several days. (Note: The above four stories are from the Mingxiang ji.) Liang Dynasty

Fayue of Zhenjue Temple in the capital city was a monk who followed simple precepts. Toward the end of the Qi dynasty (479-502 C.E.) he was 103

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appointed head monk and stayed at Zhenjue Temple, engaged in the work of building temples. All four divisions of the Buddhist community (monks, nuns, laymen, and laywomen) followed him willingly. [Fa]yue had heard of the eight zhang-tall golden image at Songwang Temple in Pengcheng, which had been produced by Wang Zhongde, Chariot and Horse General and Regional Inspector of Xuzhou under the Song dynasty (420-479 C.E.). In the craftsmanship of its beautiful features the image stood out as the best in the region north of the Changjiang River. Whenever there were disturbances around the border of the region or irregularities in the monastic community, the image sweated; the amount of the precipitation corresponded to the severity of the catastrophes.

At the beginning of the Taishi period (465-471 C.E.) under the Song dynasty Pengcheng belonged to the north. Barbarians tried to move the statue yet even ten thousand workers could not move it.

At the beginning of the rule of the Qi dynasty several commanderies belonging to Yanzhou rebelled and joined the south, and monks were forced to assist in the defense of a fortress. At that time the Duke of Lanling, who led the barbarian troops, conquered the fortress and took many monks as prisoners. He then proceeded to imprison all the monks in the two rebel regions and reported to the illegitimate [northern] court that they had abetted the rebellion. At that time the image sweated and the entire hall became wet. Qian, the illegitimate prince of the Liang, was in Pengcheng at the time. Not knowing whether to believe the report, he went himself to the location of the statue and had it cleaned off, but as people wiped the figure the sweat came pouring out and could not be stopped. The prince then burned incense and, worshiping the image, sincerely pledged, "The monks are innocent. I myself will protect them and not allow harm to come to them. If the miraculous power of the image is real, let the sweat stop pouring out when I wipe it." Thereupon he wiped the image with his own hand. As he did so the spot he touched became dry. The prince reported this in detail to the court and all the captured monks were released. [Fa]yue took delight in seeing miraculous images and vowed to go to see this statue and worship it, but it was sheltered in an inaccessible place and in the end he did not succeed in fulfilling this vow. Emperor Ming (466-472 C.E.) of the Song dynasty had previously tried to make a golden image, eight zhang in height. After four unsuccessful 104

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attempts to cast the figure he reduced its height to four zhang. [Fa]yue and Zhijing, a monk at Baima Temple, gathered supporters and wanted to recast the image as an eight zhang-tall image of Amitābha. Having declared this intention, they began collecting the metal. This was toward the end of the rule of the Qi dynasty, when the world was in disorder. The project had to be abandoned. At the beginning of the succeeding Liang dynasty the project was presented to the court again and permission was granted. Assistance was offered as well for making the halo and the base of the image. Competent administrators and skilled artisans would be provided as needed. On the third day of the fifth month of the eighth year of the Tianjian period (509 C.E.) at Xiaozhuangyan Temple a buddha image in the original size (i.e., eight zhang) was cast. Forty thousand jin of copper were melted and used yet this did not fill the mold even to the height of the chest [of the figure]. Many prominent families sent immeasurable amounts of copper, which was melted down and poured, but the mold was still not completely filled. The difficulty encountered earlier appeared to have recurred. This was reported to the court. The emperor issued an edict to send three thousand jin of copper as a spiritual donation. When they began to make the preparations for this gift at the court, a beautiful carriage, used at the palace, appeared at the side of the furnace. The attendant brought the edict; the copper was on the carriage. The container of the copper flew up and as the metal was melted down the mold was filled at once. Both the carriage and its attendant soon disappeared. When the copper sent by the court arrived, it became known that copper had been received earlier from a different source. This was truly a miraculous occurrence. Artisans danced in delight and monks, nuns, and laypeople uttered praises. When the mold was opened and the size of the image was measured, the image had expanded to nine zhang tall, yet the halo fitted it perfectly. Two large coins, which had not been melted down, were found in the folds of the robe. Nobody could figure out how this could have happened. Forty thousand units of copper were first calculated to be more than sufficient. The three thousand used later should not have been sufficient to cover the shortfall. Yet miraculous occurrences are not guided by designs of the mind. Thus, the mysterious working of divine principles is beyond human comprehension. When the [gathering of] the material for the image was first completed, the monk Daoshao happened to be practicing repentance rites through the 105

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night. Suddenly where the material had been placed he saw a brilliant light. Looking at it closely and for a long time, he realized that it was a miraculous manifestation of divine light. Three days after the casting took place, when the mold had not yet been opened, Meditation Master Daodu, a noble and strict monk, donated his seven-piece robe to cover the cost of opening the mold around the crown on the head of the image. Suddenly, he saw two monks kneeling down and opening the mold around the image's hair knot. When he came closer to look at them, they suddenly disappeared. When the monks [Fa]yue and [Zhi]jing passed away one after the other, the court issued an edict entrusting the care of the image to Sengyou of Dinglin Temple. On the twenty-sixth day of the ninth month of the same year, the image was moved to Guangzhai Temple. There was no rain that month and dust was everywhere. On the night before the image was to be moved, light clouds filled the sky above and a gentle rain provided moisture to the area. Sengyou was performing walking meditation at the place where the image was, thinking of the weather. From a distance he saw the light of flames darting up and down around the image. The light looked like lamps or candles. He also heard voices uttering words urging repentance and worship. He entered through the door to investigate the matter closely. Everything immediately disappeared. Jiang Xiaosun, the guard of the temple, also saw this at that time. That night merchants on the Huai River all heard voices from under a large ship, urging that the bridges be repaired. Several hundreds of people seemed to have been there. Thus, people realized that the image had miraculously become so heavy that it could not be moved by human beings. Later, the halo and base were cast, both of which were also extraordinary. This statue is the best of golden images east of the Cong River. (Note: This story about two miraculous images is from the Liang gaoseng zhuan, T.2059:412b17-413a9.)

Sui Dynasty

The images of Amitābha Buddha and fifty bodhisattvas that existed at the time of Sui rule were miraculous images from the Western Region of India. According to tradition, a bodhisattva of Kukkuṭārāma Temple who possessed five supernatural powers went to the Pure Land and presented a request to Amitābha Buddha, "Sentient beings in the sahā world make vows to be 106

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reborn in the Pure Land but they do not have a representation of the Buddha as an image from which they might draw the power to uphold the vow. Please confer an image on them." The Buddha said, "You should return first; the image will soon appear there." When the bodhisattva returned the image was already there: one buddha and fifty bodhisattvas each sitting on a lotus flower had appeared on a tree leaf. The bodhisattva took the leaf and copied what was on it. These copies circulated widely.

Emperor Ming of the Han had a miraculous dream and sent messengers in search of the proper way to pray to the deity; the messengers successfully brought Kāśyapa and Mātaṅga to Luoyang. Later, a son of Mātaṅga's sister who had become a monk brought this same miraculous image painting to China and had copies of it made. After a short while he took the image painting back to the West. The copies were preserved but not circulated widely. Many years passed, through the times of the Wei (220-265 C.E.) and Jin dynasties (265-419 C.E.). During persecutions of the Buddhist teaching copies of scriptures and images were destroyed. Miraculous occurrences around this painted image almost disappeared.

When Emperor Wen of the Sui dynasty restored support to Buddhism, a monk called Mingxian obtained from Dharma Master Daochang of the Northern Qi dynasty (550-577 C.E.) a copy of a painting. The explanation of the origin of this painting agreed with the existing tradition [of the Kukkuṭārāma Temple bodhisattva image]. Therefore, he made copies of the painting and circulated them everywhere throughout the empire. At that time there was a Northern Qi painter called Cao Zhongda, originally from the state of Cao, who was good at applying colors and very skilled in the Indian style of painting. His copies of miraculous paintings of the West enjoyed a high reputation among people in the capital city. Thus, the painting on the southern wall of the present temple is an authentic copy of this painting. (Note: This story is from the Xiyu zhuanji [Ji shenzhou sanbao gantong lu, T.2106:421a17-b3].) The monk Huihai of Anle Temple in Jiangdu, whose secular surname was Zhang, was from Wucheng in Qinghe Commandery. He studied scriptures and treatises extensively, but specialized in Pure Land practices. His singleminded cultivation brought miraculous responses. Unexpectedly, the monk Daoquan of Qizhou brought a [painted] Amitābha image, saying, "This is 107

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the image that the bodhisattva of Kukkuṭārāma Temple, who possessed five supernatural powers and flew in the sky to the Pure Land, drew of the buddha there. [Huihai] was always filled with a deep sense of piety and when it became dark he saw a supernatural light shine brightly and auspiciously, as he had wished. Thereupon he diligently copied the image and made the vow for rebirth in the Pure Land his constant thought throughout his life. He would suddenly get up in the middle of the night, prostrate, and face the West as he always did, then sit with crossed legs until dawn. He looked happy and austere, as if the spirit dwelled within him. On the fifth month of the fifth year of the Daye period (609 C.E.) he became mildly ill but as usual he faced the West and sat with legs crossed. When dawn came he passed away. He was sixty-nine years old.

Tang Dynasty

Dao'ang of Hanling Mountain Temple in Xiangzhou (his original clan name is unknown), was a man from Wei Commandery. Firmly committed to the faith and upholding its principles, he was penetratingly pure in spirit. Alone, driven by unusual ambitions, he stood nobly outside the world. He had cultivated wisdom and understanding but feared that they did not lead to awakening, and so he formed the aspiration to be reborn in the Western Pure Land. Later, he learned that his life was about to end and reported this in advance to his acquaintances. He was to leave at the beginning of the eighth month. When the time came, he was not at all ill. He asked whether it was time for the meal, and when the sun was at the midpoint in the sky he ascended the high seat. There was something extraordinary about his appearance and the incense burner produced a strange fragrance. Calling members of the congregation toward him, he conferred on them the bodhisattva precepts. His words were incisive and cut through to the hearts of the listeners. At that time the congregation surrounded him to receive his last instructions. [Dao']ang raised his eyes, looked up high, and saw large numbers of deities everywhere, performing on string and wind instruments. A mournfully beautiful tune was heard clearly from a distance. Gods spoke loudly to the monks gathered there, "Deities of Tuṣita Heaven, playing music, have come down to welcome him." [Dao']ang said, "Karmic retribution is the foundation of life and death. This is not what I have sought all this time. I have always prayed for the Pure 108

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Land. Why is my wish not heard in spite of the sincerity of this practice?" When he finished speaking he saw the gods playing music rise up higher, and they soon disappeared.

Then he saw the western sky filled with incense, flowers, and performers playing music. Like a cloud, this vision flew over and circled above his head. All the monks saw it. [Dao']ang said, "Monks, do not be alarmed. Now the spiritual beings from the West have come to welcome me. I should now go to them." When he finished speaking, the incense burner dropped from his hand and his life came to an end on the high seat. He died at Baoying Temple, at the age sixty-nine, in the eighth month of the seventh year of the Zhenguan period (633 C.E.). Both monks and laymen lamented aloud; a crowd as large as a mountain gathered to observe them. When the body was moved for temporary burial [people saw that] on the bottom of his feet characters such as "hall of universal light" had appeared. The body was sent back to Mount Hanling, where a cave was carved in which to place it. After the spring the body had not decayed, still sitting upright firmly, just as when it was placed there. Furthermore, once when Dao'ang was to give a lecture it was as usual dark in the hall, since there was no lamp. He raised his hand high and it emitted a strange light, illuminating the whole building. Seeing this, the audience wondered where the light had come from. [Dao']ang said, "This light is always inside my hand. What are you wondering about?" If his ways did not match the numinous models and his practice did not fit those who are close to sagehood, such miraculous occurrences could not have taken place. The monk Shanzhou of Jingying Temple in the Western Capital was from Yingzhou. He was learned in the scriptures and treatises, and was particularly well versed in the Nirvana Sutra. He was foremost in the country in his ability to bring out enlightenment in informal discussion. When he was seventy-one years old he became ill; facing death, he said to his disciples, "All my life I have followed the correct faith in my heart and I never took lightly the Buddha's teaching of principles. I expect to be reborn in the Pure Land." He then ordered his chamber swept clean and burned incense, solemnly waiting for the event. Many days had passed since he had become ill and he could not sit up in bed but suddenly he sat up by himself and said to his disciples, "Please let the World-honored One take a seat safely." He uttered, 109

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A Forest of Pearls from the Dharma Garden, Volume III "The World-honored One came. [Shan]zhou must now repent." This continued for a while, and then he said, "The World-honored One is leaving." He bowed as if sending someone off.

Having lain down, he said, "The person who just came was Amitābha Buddha. Did you not see him? I will soon depart." When he had finished speaking these words he passed away.

(Note: The above three stories are from the [Xu]gaoseng zhuan compiled during the Tang, T.2060:515c6-23; 588a26-c3; 519a27, c16-24.) 110

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Chapter Six

(continued )

Paying Respect to the Buddha

(continued )

5. Maitreya

(1) Introduction, (2) Receiving Precepts, (3) Praise, (4) Karmic Causes, and (5) Vows.

1. Introduction

The Great Enlightened One, the Hero of the World, benefits beings according to their capacities. He is skillful in manifesting the provisional teachings, adapting them to circumstances in order to bring salvation in the light of future crises, which are appearing quickly. The time has reached the last ages and our lives are like a flame exposed to wind. Nothing is more effective in seeking to benefit beings than seeing a buddha. Therefore, Śākyamuni left the instruction; those who cultivate his teaching are entrusted to Maitreya so that they will awaken and realize the result of the holy path. The Great Sage carefully made the arrangement; the truth is naturally free of delusion. By thinking of Maitreya even once people are able to meet him and thus be forever separated from the four streams of mental defilements (desire, existence, wrong views, ignorance); to form the supreme vow of appearing in the Flower Forest of Maitreya's preaching; and to miraculously see Maitreya's face in Tuṣita Heaven, in this way stimulating the mysterious mechanism of the coming together of cloud and dragon.

Thus, the Shangsheng jing (ref. Xiasheng jing, T.455:427c6-7) says: "These people have planted good roots in the Dharma. Śākyamuni Buddha entrusted them to me." Contemplate this one word; it is indeed a firm ground for prayer. This scripture was transmitted to China toward the end of the Jin dynasty (265-419 C.E.). By the time of Song dynasty (420-479 C.E.) 111

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Maitreya gatherings clearly began to form; images of a thousand chi were built; taking the ten thousand ren-tall tree of enlightenment as a model, a forest of the imperial palace was set up and a huge assembly gathered. Thereupon, the fourfold assembly of the monastic community was delighted, and respectfully engaged in the task of spreading the teaching. Every year on auspicious days, three Maitreya gatherings were held without fail. From the [Northern] Qi dynasty (550-577 C.E.) the calendar was brought under control and the fortune of the Dharma improved. Emperor Wenxuan (r. 550-559 C.E.) valued the teaching and supported it widely. Since then, however, the great gatherings have seldom taken place and practitioners have become rare. Even those who wish to cultivate the path do not have the teaching for pacifying the mind.

Excerpts from various scriptures are collected here. It is hoped that those who cultivate in reliance on them will be led to the eightfold path, and the fragrance [of these teachings] will reach the Purple Palace; that the effects of the teaching will include the teaching of the ten good deeds and the brightness of the light will reach Tuṣita Heaven; and that the result will be the descent of Maitreya, bringing the benefit of the first of his three sermons. 2. Receiving Precepts

Comment: If a layperson who has not received the monastic precepts first turns away from evil ways and takes the Threefold Refuge in each of the six periods of the day, accepts and openly takes refuge in the Three Jewels, and commits to never to turn away from them, he will certainly be reborn in heaven. A member of the fivefold monastic community who has received the monastic precepts needs only to keep their practice. They do not have to accept separate precepts. If they fail to obey the precepts and seek the empty thought of good deeds they will not be reborn there.

Therefore, the Dazhidu lun (T.1509:159c17-19) says:

I, So-and-so, take refuge [for all my life] in the Buddha, take refuge in the Dharma, and take refuge in the Sangha (repeated three times). I, So-andso, have taken refuge [for all my life] in the Buddha, have taken refuge in the Dharma, and have taken refuge in the Sangha (repeated three times). The Chutai jing (ref. T.384:1025c27-1026a3) says:

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The Buddha spoke to Maitreya in verse:

You who preach on three occasions.

It is I who taught you earlier. . . .

Ninety-six million people receive my teaching of the five precepts [from you].

Then there are those who receive the Three Refuges— Ninety-two million in number.

They all praise the Buddha together,

And obtain the Buddha's path.

Comment: The Jingfu lun, in three fascicles, discusses the merits of the Three Refuges extensively. Once one has received the Three Refuges they then receive the precepts of the ten good deeds. If one does not perform the ten good deeds he or she is not certain to be reborn in the heavens. One should perform the proper ceremony: before a monk who has renounced the householder's life, disciplining one's mind, sincerely repent. One then receives the precepts, saying, "I, So-and-so, throughout my life, will not entertain the thought of murder against any sentient being, high or low, whether an ordinary person or a saint"; in this way up until the tenth, "I, So-and-so, throughout my life, will not entertain wrong views against any sentient being, high or low, whether an ordinary person or a saint (repeated three times).

The ten good deeds protect against the three bodily faults of murder, theft, and licentiousness; the four faults of speech: lying, using empty words, divisive words, and false words; and the three faults of the mind: greed, anger, and wrong views (ignorance). These ten are the foundation of all good deeds. To stop these ten faults is good. To commit them is the source of the ten evil deeds. All catastrophes come from this.

3. Praise

The Pusa benxing jing (T.155:122a1-8) says:

If someone taught an infinite number of people to become pratyekabuddhas, or if someone made offerings of the four provisions for over one hundred years, the merit would be great. Yet this merit would not be 113

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A Forest of Pearls from the Dharma Garden, Volume III as great as the merit of someone who delights in uttering the four-phrase praise of the Tathāgata, who will acquire an infinite amount of merits. The Shanjie jing (T.1488:1052a21-23) says, "To offer the treasures of the four realms under heaven and to praise the Tathāgata—there is no difference between the merits acquired by these two." Again, the Dabei jing (ref. T.380:958b3-4) says, "Praising the Buddha even once—the root of goodness from this enables one to enter nirvana. Its merits are inexhaustible."

Again the Dabei jing (T.380:956b13-17) says: If with sincere mind one contemplates the Buddha's merits, throwing one flower into the sky, in a future world one will become a heavenly king or a king of the Brahmā heavens. The merits of this are inexhaustible and lead one ultimately to nirvana.

The Niepan jing (Nirvana Sutra, T.374:466b17-24) says: Kāśyapa praised the Buddha in verse:

The Great Compassionate One takes pity on sentient beings. Therefore, he lets me take refuge.

He skillfully removes the poisonous arrow. Therefore, he is called the Great Physician. Those who have been treated by worldly physicians, Though cured, will be reborn again.

Those treated by the Tathāgata

Will never again be reborn.

The World-honored One takes the medicine of immortality And gives it to sentient beings.

Having taken it, sentient beings will Neither die nor be reborn.

The Tathāgata now, for me,

Has preached the [teaching of the] great nirvana (parinirvāṇa). Sentient beings, having heard the secret teaching, Immediately achieve the condition of neither coming into being nor going out of being.

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The Dafangdeng tuoluoni jing (T.1339:642a24-b1, 648c29-649a1) says: At that time Puṣpajāta Bodhisattva praised the Buddha: The color of the World-honored One is like that of the golden mountain.

Like sunlight he illumines the world. He removes all suffering.

Now I worship the great Dharma King. The rulers of the world, Dharma Kings are extremely rare. But a marvelous Dharma like this is even more rare. It is difficult to see, hear, or encounter. Those who see it achieve true enlightenment. At that time the asura praised the Buddha in verse: The face of the World-honored One is like the sun and moon. It can destroy all kinds of darkness. Now he has brought salvation to us. We take refuge in the Honored One among gods. The Wenshushili wen jing (T.468:494b9-20) says: I worship all the buddhas,

Incomparable guides,

Six zhang in height, a true Dharma body. I also worship the buddhas' stupas, In the places of their births and where they attained enlightenment, [In the place where they] turned the Dharma wheel and in the places of nirvana.

In the places they walked, stood, sat, and lied down— In all these places I worship. The buddhas transcend our thought. The marvelous Dharma is also like that. If you believe, the fruit ripens— This too is beyond thought.

Those who praise the Tathāgata with these verses, 403a

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Will not fall into inferior realms of rebirth. The Buddha said, "Mañjuśrī, Well done! Well done! The tathāgatas are beyond thought." Then he said in verse: The Buddha was born in the Ikṣvāku clan; He disappeared and will not be reborn. If people take refuge in him,

They need not fear suffering in hell. (repeated three times.) The Huayan jing (T.278:443c29-444a3) says: Rather than receiving all forms of pain, It is better to be able to hear the Buddha's voice. Not receiving all forms of happiness And not hearing the Buddha's name,

For this reason, for an infinite number of kalpas One receives this pain.

One cycles in the realm of births and deaths Due to not hearing the Buddha's name. The Mile pusa sowen benyuan jing (T.349:187c25-188b19) says: The Buddha said to Ānanda, "Maitreya is not alone in praising me in verse. In the past, ten times an infinite number of kalpas ago, there was a buddha called Yanguangxiangzuo wang ("King Blazing Light Soundmaker") Tathāgata. There was [also] a brahman householder called Xian xing ("Superior Practice"). He went to the Buddha's place and achieved recognition of the nonarising of dharmas. Brahman Xianxing from that time is the present Maitreya Bodhisattva." Ānanda said to the Buddha, "If Maitreya achieved recognition of the truth about dharmas a long time ago, why did he not quickly reach [the next ultimate stage of] the path of the unsurpassed truth and realize highest enlightenment?"

The Buddha said to Ānanda, "A bodhisattva refrains from achieving true enlightenment for four reasons. What are the four? First, to purify lands; second, to protect lands; third, to purify all; and fourth, to protect all. These 116

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are the four reasons. At the time Maitreya originally sought buddhahood he refrained from achieving buddhahood for these four reasons." The Buddha said to Ānanda, "When I originally sought buddhahood, these four reasons also existed. Maitreya gave rise to this intention [of seeking buddhahood] for forty-two kalpas before I did. In this world age of the wise (bhadra kalpa), with great effort, skipping nine kalpas, I achieved the unsurpassed truth and realized highest enlightenment." The Buddha said to Ānanda, "It is for ten reasons that I realized highest enlightenment. What are the ten? First, to not be attached to possessions; second, [to not be attached] to wives; third, [to not be attached] to children; fourth, [to not be attached] to one's head and eyes; fifth, [to not be attached] to one's hands and feet; sixth, [to not be attached] to territory; seventh, [to not be attached] to rare jewels and treasures; eighth, [to not be attached] to one's marrow and brain; ninth, [to not be attached] to one's blood and flesh; and tenth, to not be attached to life. For these ten reasons I quickly attained the Buddha's path.

The Dabei jing (T.380:960a27-c10) says:

The Buddha said to Ānanda, "Observe that when the Tathāgata walks on a road, he causes the raised places of the ground to become lower and the sunken places to rise. The risen and sunken places all become level. After the Tathāgata has passed by the ground returns to its original condition. All trees bend toward the Buddha. Tree deities appear and worship [him], lowering their heads. After the Tathāgata has passed the trees return to their original positions. All hills, holes, toilets, filth, bushes, and broken bricks and tiles become level and swept clean. Strong fragrance fills the air and the ground is covered with flowers. The Tathāgata steps on these flowers as he walks. Even insentient things lean toward him. No sentient beings fail to pay respect to him. What is the reason for this? When I practiced earlier [in my previous lives] as a bodhisattva, I bowed and paid respect before everyone. I took pure, fine, and agreeable objects and sincerely offered them to sentient beings with my own hands. As a karmic reward for all this, wherever I, as a tathāgata, walk the ground becomes level and swept clean, the broken tiles and bricks are removed. In the places of an infinite number of saints, as I walked on the road I swept it 117

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A Forest of Pearls from the Dharma Garden, Volume III clean and I repaired buildings with mud; with an equitable heart I removed raised and sunken spots and swept and purified [the ground]. At all times I sought to obtain wisdom and to benefit other sentient beings. Due to these roots of good deeds, wherever I, as the Buddha, walk and come [or contemplate coming] to the beginning of a road, the road spontaneously becomes clean and level like the palm of one's hand. The king of mountains, Mount Sumeru, eighty-four thousand yojanas in height, the great ocean, of equal depth, and the Cakravāḍa mountain range, one hundred and sixtyeight yojanas high and also as hard as diamond, all bend, lower themselves, and worship at the time of the Buddha's nirvana. Because of praising the Buddha—Śāriputra heard others praise the Buddha in verse, and obtained the fruit of the path. The Puyao jing (T.186:3.534a9-16) says:

The monk Aśvajit spoke [of his teacher] with these verses: My teacher is the god among gods,

The highest in the three realms.

His body has marks and is six zhang tall.

With supernatural powers, he travels through space, His teaching enables us to transcend the five skandhas And put an end to the twelve sensory realms.

Not seeking greedily the ranks of the gods,

The mind is purified and the Dharma gate opened. When Śāriputra heard this he was happy and delighted, as if what was dark had become bright. He said, "Good! For a long time I have had doubts. I love learning and at the age of eight took a teacher; by the time I was sixteen I had covered everything. I have traveled in sixteen major kingdoms and thought I had mastered learning, but now I have heard that I was wrong. This is the unsurpassed truth and I have realized my original wish."

Because the Tathāgata in the past purified the mind, freeing it of attachments, and stopped harming other sentient beings, wherever he walks his feet do not defile, nor does he harm insects [on the ground]. 118

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The Chuchu jing (T.730:524a2-12) says:

The Buddha does not wear shoes for three reasons. First, to reduce the desire of the one who walks; second, to make visible the [mark of the] wheel on the sole of his foot; and third, to bring delight to those who see this. When the Buddha walks his feet are four inches above the ground, for three reasons. First, he sees that insects live on the ground; second, grasses grow on the ground; and third, to make the supernatural [marks on his] feet visible. The ground on which the Buddha walks becomes level for three reasons. First, he practiced in his earlier lives the four minds of compassion (apramāṇas), hoping to bring peace to all. Gods who live on the ground, above or in the water, and all the insects that happen to be under the Buddha's feet—they were all at peace and stabilized their minds. For this reason what is low becomes raised and what is high is lowered. Second, gods and other supernatural beings perform meritorious deeds, clearing the ground for the Buddha. For this reason, what is low is raised and what is high is lowered. Third, when the Buddha was a bodhisattva he made roads and bridges passable for people. For this reason he obtained merits, and thus what is low is raised and what is high is lowered. [In a passage describing the Buddha's marks] the Zhidu lun (T.1509: 90c10-13, 91a4-6) says:

His skin is very thin; dust and dirt do not attach to it. His body is like a lotus leaf, which rejects dust and water. When the Buddha is on dry ground and walks around in the mountains, his feet do not touch the ground. When a sudden gust [of wind] comes up, breaking up an earthen mound into dust, even then not even a single particle of dust becomes attached to the Buddha's body. When the Bodhisattva puts food in his mouth, from two spots in his mouth the dew of immortality comes out and mixes all the tastes. The new taste is pure, and for that reason it is called the superior taste among all tastes.

The Zengyi ahan jing (T. 125?) says:

Those who fail to pay respect to the Buddha will be reborn among dragons and snakes. Having been reborn there previously they still show lack of respect and mental alertness.

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The Sifen lü (T.1428:940a22-24) says:

Those who respect the elders,

These people protect the Dharma.

In this world they attain fame and

In the future they are reborn in superior realms of birth. The Zan mile siliwen (translated by Dharma Master Xuanzang) says: Taking refuge with sincere mind, I worship the future Maitreya Buddha. All the buddhas equally realize the unconstructed substance. True suchness, principle, and reality fundamentally transcend conditions. Guided by them, the gods appear in Tuṣita Heaven. Like a magician, they produce many illusory forms. Human beings and horses, originally nonexistent, are taken as existent. The accomplished know that they are illusory and have never been as they appear.

The buddhas' bodies are originally pure and like this. Those who are stupid, failing to understand, say that they are like ordinary beings.

When we know that the buddhas do not come, we see the true buddhas. In this way without fail we achieve eternal enjoyment. Therefore, I pay respect to Maitreya Buddha, Wishing only that Maitreya, the Compassionate One, will bring salvation to sentient beings.

I vow that together with sentient beings I will be reborn in Tuṣita Heaven, and respectfully see Maitreya Buddha. Taking refuge with sincere mind, I worship the future Maitreya Buddha. The Buddha has supernatural power that is difficult to comprehend, And is able to appear in the dust of many buddha lands. Not to speak of appearing now in Tuṣita Hall, Sitting cross-legged on the lion seat,

His body like incomparable gold,

And his marks shining brightly like jewels. Bodhisattvas of supernatural powers, infinite in number, Assist the Buddha in saving living beings. 120

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Sentient beings can only worship with a sincere mind. For him the karmic effects of sins from the beginningless past do not arise.

Therefore, I pay respect to Maitreya Buddha, Wishing only that Maitreya, the Compassionate One, will bring salvation to sentient beings.

I vow that together with sentient beings I will be reborn in Tuṣita Heaven, and respectfully see Maitreya Buddha. Taking refuge with a sincere mind, I worship the future Maitreya Buddha. Maitreya's jeweled crown appears in many manifested buddhas, Surpassing several hundred thousands in number. In this land and elsewhere, in assemblies of bodhisattvas, He manifests supernatural feats inside jeweled windows. From the Buddha's body the rays of the white hair appear, eighty thousand in number.

He preaches constantly and tirelessly, turning the Dharma wheel. By cultivating works of merit, sentient beings, In the instant it takes to stretch out one's arm, encounter Maitreya, the Compassionate One.

Buddhas as numerous as grains of sand in the Ganges River then appear, Not to speak of my original teacher, Śākyamuni. Therefore, I pay respect to Maitreya Buddha, Wishing only that the Compassionate One will bring salvation to sentient beings.

I vow that together with sentient beings I will be reborn in Tuṣita Heaven, and respectfully see Maitreya Buddha. Taking refuge with sincere mind, I worship the future Maitreya Buddha. All the buddhas reside in pure lands,

Receiving karmic rewards, infinite in quantity. The physical eyes of ordinary beings have not been able to see. The buddhas manifest a golden torso measuring one thousand feet— So that sentient beings will never tire of seeing it, And realize how the fruits of karma appear in Jambudvīpa. Only by listening to scriptures and diligently reciting, 121

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A Forest of Pearls from the Dharma Garden, Volume III Traveling freely, we reach the palace in Tuṣita Heaven. The three realms of inferior births will then be removed forever. In the future we will all realize the one Dharma body. Therefore, I pay respect to Maitreya Buddha,

Wishing only that the Compassionate One will bring salvation to sentient beings.

I vow that together with sentient beings I will be reborn in Tuṣita Heaven, and respectfully see Maitreya Buddha.

4. Karmic Causes

The Weizengyou jing (T.754:580c5-6) says:

For those of inferior capacities, for one thought-moment; for those of middle capacities, for the period of one meal; and for those of superior capacities, for the period from dawn to noon—if for these periods of time one entertains in one's mind thoughts of the ten good deeds and stops thoughts of the ten evil deeds, one will be reborn in the Pure Land. Even foxes, if they entertain thoughts of the ten good deeds and do not eat for seven days, will also be reborn in Tuṣita Heaven. The Shangsheng jing (T.452:420b21-25) says:

After my parinirvāṇa those in the four divisions of the congregation and the eight groups of supernatural beings who wish to be reborn in the fourth [Tuṣita] Heaven should, from the first to the seventh day, think of that heaven, uphold the Buddha's prohibitions, perform the ten good deeds, and dedicate the merit toward rebirth before Maitreya Buddha. [Then,] following their thoughts, they will be reborn there. (Note: The passage speaks of seven days to use familiar terms. If one feels the effects of that heaven, how would one not succeed in doing so through one whole life span?)

Again the Shangsheng jing (T.452:420b28-c1) says: Worship of Maitreya Buddha removes the sins acquired through birth and death over a period of ten billion kalpas, and then one is reborn in the future under the puṃnāga tree and can also meet the Buddha. 122

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The Shangsheng jing (T.452:420b6-9, 17-20) also says: If, after my parinirvāṇa, those in the four divisions of the congregation and the eight groups of supernatural beings hear my name and worship, after their lives end they will be reborn in Tuṣita Heaven. If those men and women who have violated the precepts and committed many evil deeds hear of this great bodhisattva's name of great compassion, throw their bodies and limbs onto the ground, and sincerely repent, all their evil deeds will quickly be purified. If a person takes refuge in Maitreya Bodhisattva, know that they achieve the stage of nonretrogression. After Maitreya has attained buddhahood, by looking at the Buddha's halo one obtains the prediction of future enlightenment.

The Shangsheng jing (T.452:420a10-24) also says:

After the Buddha's parinirvāṇa, if some people diligently cultivate various meritorious works, do not lack in proper conduct specified in the Vinaya, sweep the stupa and paint the ground, offer flowers and incense, perform various samādhis, and recite the scriptures, such people, even if they do not succeed in cutting off all karmic bondage and achieving the six kinds of supernatural powers, should concentrate, think of the image of the Buddha, and recite Maitreya's name. If they accept even for a period of one thought-moment the purification of the eight precepts and cultivate various pure practices, when their life ends they will be reborn on the lotus terrace in Tuṣita Heaven. Then they will see the light coming out of the Buddha's mark of the white hair, which takes them beyond the sins of birth and death for a period of ten billion kalpas. According to the respective conditions of their previous lives, the Buddha will preach the superior Dharma to them, not letting them regress.

Again, the Zengyi ahan jing (T.125:725a29-b2) says:

Sentient beings who have committed evil deeds of body, speech, or mind yet who, at the moment of death, think of the Tathāgata's merits will certainly avoid the three realms of inferior rebirth and be born in heaven. Even the most evil person can be reborn in heaven through meditation on the Buddha.

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Again, the Daji jing (T.397:166c18-20) says:

If those who cultivate compassion see at the time of their death the buddhas of the ten directions rub their heads, as the buddhas' hands touch them their minds are pacified and filled with pleasure, and shortly thereafter they will be reborn in the pure buddha land.

Again, the Puxianguan jing (T.277:393c5-10) says:

If during the six periods of the day and night one worships the buddhas of the ten directions, recites Mahayana sutras, and thinks of the ultimate and profound teaching of emptiness, in the time it takes to snap one's fingers the sins of births and deaths acquired over as many kalpas as there are grains of sands in ten billion Ganges Rivers will be removed. Those who perform this teaching are the true children of the Buddha. They will follow all buddhas, and the buddhas and bodhisattvas of the ten directions will be their upādhyāya teachers; this is called the complete bodhisattva precepts. It does not require an ordination ceremony; it happens naturally. They should then receive offerings from gods and people. The Fahua jing (Lotus Sutra, T.262:61c8-14) says:

If a person receives, recites, correctly remembers, and interprets the meaning [of this scripture], when that person's life comes to an end one thousand buddhas extend their hands to them to keep them away from fear and from being reborn in inferior realms of birth. That person will immediately be reborn in the place of Maitreya Bodhisattva in Tuṣita Heaven. Maitreya Bodhisattva has the thirty-two marks and is surrounded by great bodhisattvas with hundreds of thousands of billions of heavenly maidens in attendance. That person will be reborn in their midst. These are the merits. Therefore, a wise person should singlemindedly copy this scripture himself, or cause others to copy, receive, recite, and memorize it, and practice according to what is taught in it.

The Zhidu lun (T.1509:619a15-26) says:

If a good person practices the profound Perfection of Wisdom, we should know that he will be reborn in the human realm or in Tuṣita Heaven. Why 124

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is this so? In the three inferior realms of rebirth sins and suffering are too strong, and therefore it is impossible to practice the teaching of the Perfection of Wisdom. In the heavens of the realm of desire the gods are attached to the five desires, pure and subtle as they are, and so their minds are deranged and they cannot practice [his] Perfection of Wisdom. In the heavens in the realm of form the gods are deeply attached to meditative states, and so it is impossible [for them] to practice it. In the heavens of the formless realm the gods are formless and therefore they cannot practice it. In Tuṣita Heaven there is always a bodhisattva who will be reborn as the future buddha. There the gods constantly preach and hear the Perfection of Wisdom. Even though the power of the five desires is strong there, the power of the Dharma is even stronger. For this reason it is said that these two realms are superior. Sentient beings come from other buddha lands and are reborn here.

These are the realms that serve as turning points toward the good. Again, the Chuchu jing (T.730:524c17-25) says:

There are four reasons why Maitreya does not descend. First, sometimes his merits assign him to Tuṣita Heaven. Second, people here may be too coarse, incapable of receiving scriptures. Third, the merits are not sufficient. Fourth, there are others who can preach the scriptures in this world. For these reasons Maitreya does not descend.

There will still be five billion seventy thousand and six hundred thousand years before Maitreya will decide to descend. At the time Maitreya descends all human eyes can see four thousand li in the distance. This is because [the Bodhisattva] in previous lives established ten reasons. First, he did not obscure the clarity of the human eye. Second, he did not damage the human eye. Third, he did not cover the human eye. Fourth, he did not hide the good deeds of other people. Fifth, he did not witness murder. Sixth, he did not witness theft. Seventh, he did not witness licentious conduct. Eighth, he did not look into people's secrets and weaknesses. Ninth, he did not witness any kinds of evil deeds. Tenth, he lit lamps at temples. Again, the Foshuo milelaishi jing (T.457:434b22-435a26) says: 405a

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A Forest of Pearls from the Dharma Garden, Volume III The Buddha said, "When Maitreya Buddha is about to appear the grasses and trees on the ground and in the mountains of Jambudvīpa will all be dried out. At present the circumference of the ground of Jambudvīpa is six hundred thousand li. When Maitreya appears Jambudvīpa will be four hundred thousand li long from east and west and three hundred and twenty thousand li from north and south. Five kinds of fruits will grow on the ground, and [on the continents] within the four seas there will be no hills or valleys, the ground will be as level as a whetstone. Trees will grow tall and people are free from the three evils of greed, anger, and ignorance. People live in many communities. In a city called Fanluonayi a brahman named Xufan lives. He will become Maitreya's father; his mother's name is Moheyueti. Maitreya will be born as their son. All the marks of a buddha are present in him, and he will be sixteen zhang tall. He will be born on the ground in the city. His eyes will see as far as ten thousand li. The sun inside his head illuminates four thousand li. When Maitreya is enlightened and becomes a buddha, he will be sitting under the puṃnāga (longhua, "dragon flower") tree. The tree will be forty li tall and wide. (Note: According to the Da chengfo jing [ref. T.456:430b27] the flowers and branches of this tree are shaped like a dragon's head, thus the tree is called the dragonflower tree; another tradition says that because it comes from the dragon's palace, the tree is called the dragonflower tree.) On the eighth day of the fourth month, when the morning star appears, Maitreya will achieve enlightenment. Five hundred sixty million years after [Śākyamuni] Buddha has withdrawn [from the world] he will descend.

The Xiguoxing zhuang by Wang Xuance says:

In the second year of the Xianqing period (657 C.E.) the imperial emissary Wang Xuance traveled to the western kingdoms and sent the Buddha's robe. Southwest of the kingdom of Nipoluo (Nepal) he came to the village of Poluodu. On the bottom of the low ground was a water-fire pond. If someone puts fire to the surface of this pond the flames rise above the water; these flames come out of the water. If someone pours water to exterminate it, the fire becomes even more powerful. The Chinese messenger and members of his group cooked rice in a pot on it. The messenger asked the king of the country about this. The king answered the messenger, 126

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"Once people pierced a golden casket with a spear and pulled on it. The more they pulled, the deeper the casket went. According to tradition this was the gold of the heavenly crown to be worn by Maitreya Buddha when he achieves enlightenment in the future. A fire dragon protects it. The fire of this pond is none other than the fire of this fire dragon." The Zhidu lun (T.1509:273a24-27) says:

When Maitreya Bodhisattva was a layman his teacher's name was Bhāvarī. [Maitreya] possessed three marks: first, the white hair between the eyebrows; second, a [long and wide] tongue that could cover his entire face; and third, the penis sheathed inside the body. Even though he was not yet a bodhisattva he had these marks.

Again, the Xinposha lun (the newly translated [Abhidharma]mahā vibhāṣāśāstra, T.1545:698b12-c6) says: It is heard that Venerable Mahākāśyapa entered Rājagṛha and begged for almsfood for the last time. Not long after he had eaten his meal, he climbed Cock's Foot (Kukkuṭapaḍa) Mountain. The mountain has three peaks, which make it look like a cock's foot. The Venerable One went into the mountain, sat cross-legged, and made the following vow: "I vow that this body, along with my robe, bowl, and staff, will remain intact until fiftyseven koṭī and sixty hundred thousand years have passed, [when] Maitreya Tathāgata, Arhat, All-knowing One, will appear in the world and do the things that buddhas do."

Having made this vow, Kāśyapa entered parinirvāṇa. At that time the three peaks [of Kukkuṭapaḍa] merged into one, covering the Venerable One sitting in meditation. When Maitreya appears in the world he will be accompanied by an innumerable number of people and gods and they will all come to this mountain. He will say to the assembly, "Do you want to see Kāśyapa, first among Śākyamuni's great disciples, whose dhūta (ascetic) practice produced a great deal of merit?" All the people will say, "We wish to see him." Maitreya Tathāgata will then touch the top of Cock's Foot Mountain with his right hand and the mountain will break into three parts. Then Kāśyapa, with his robe, bowl, and staff, will emerge from within the mountain and rise up into the sky. Infinite numbers of gods and 127

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A Forest of Pearls from the Dharma Garden, Volume III people will observe this miracle, marveling at this unprecedented occurrence. Their minds will be brought under control and as they hear the World-honored One Maitreya preach they will see the truth. If there is no possibility of the survival of the transformation body [beyond nirvana], how could such a thing be possible? Some say that this possibility exists. To those who hold this view, the question is posed: If this is the case, why did the World-honored One (Śākyamuni) not remain in his transformation body after nirvana and continue preaching? Answer: What he had to do had already been done. Therefore, all those whom the Buddha should have saved had already been saved. Those who were not saved were meant to be saved by the holy disciples. Some say that no such possibility exists. To those the question is posed: If that is the case, how could such an event as that attributed to Kāśyapa actually occur?

Answer: Faithful and respectful gods taught in this way. [They would have taught incorrectly.]

Some say that at that time Kāśyapa had not entered nirvana; he enters nirvana only at the [future] time of Maitreya Buddha. This is incoherent. Why [then insist on] saying that one cannot teach [after nirvana] and not [just] say [in all cases] that one remains silent for a long time? Thus, to conclude, teaching [beyond nirvana] is possible. Therefore, Mahākāśyapa has entered nirvana.

5. Making Vows

The powers of ordinary beings are weak; the evil deeds they are accustomed to committing are many. Because they live in the sahā world their minds are weak and fearful. Beginners on the path fear that the Dharma may decline and be destroyed, and so they make the great vow to support this practice. Then, even when their lives come to an end their minds are free of obstruction. Following the roots of good deeds, they vow, along with other sentient beings, to be spontaneously reborn among the inner assembly of Mai treya and to be able to appear before the Buddha, to remember and study, and to realize the stage of nonretrogression. They do not vow to be born among the outer assembly, fearing that attachment to the five desires may prevent them from achieving salvation.

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The Zhidu lun (T.1509:108b21-25) says

If someone who has cultivated a modest amount of merit hears of the auspicious place and constantly vows to be reborn there, when their life comes to an end they will be reborn there.

The Da zhuangyan lun (ref. Dazhidu lun, T.1509:108b27-c3) says: The buddha land is a large-scale matter. If someone practices alone his merit will not be sufficient to accomplish the goal. The power of the vow is required. When a strong ox is pulling a carriage a driver is needed in order to reach the destination. The pure buddha land is realized through the vow. Because of the power of the vow, its auspicious and meritorious features increase and are not lost or destroyed. One sees the Buddha there all the time. Again, the Shizhu lun (T.1521:54c18-19, 103b1-4) says: For a person to give rise to the thought of following the path and seeking the Buddha ceaselessly—[this is very difficult]. If someone were to hold on [the tip of] his finger the large cosmic system in the sky, this would not be as difficult [in comparison]. Such people who utter the vow aloud, saying that they will become a buddha, are rare. Why is this? It is because people's minds are inferior and lack great ambition. Again, the Faputixin lun (T.1659:510b7-c3) says:

There are ten great vows that all should cultivate. 1. I vow to donate the good roots that I have planted in previous lives and in the present body to all sentient beings so that they will turn to the Buddha's path. Let this vow of mine increase in strength from moment to moment, let me not forget it in subsequent lives, from one to the other, and let the vow be always protected by a dhāraṇī.

2. I vow that by this good root in the place where I will be reborn I will encounter the Buddha and constantly make offerings to him, and that I will not be born in a kingdom where there is no buddha. 3. I vow that I will be near the Buddha all the time, attending him on the left and the right sides, just as a shadow accompanies an object. 4. I vow that because I am near the Buddha he will preach for me and cause me to obtain the five supernatural powers.

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A Forest of Pearls from the Dharma Garden, Volume III 5. I vow that I will master worldly truth and the provisional names that circulate in the world, understand ultimate truth, and obtain the truth of Dharma wisdom.

6. I vow that I will tirelessly preach and instruct sentient beings so that they will open the door of understanding.

7. I vow that through the Buddha's supernatural powers I will go to all the worlds in the ten directions, make offerings to the Buddha, hear and accept the true Dharma, and widely bring salvation to sentient beings. 8. I vow that I will turn the wheel of the pure Dharma according to the capacities of the audience, and that all sentient beings who listen to my Dharma or hear my name will immediately be able to abandon all defilements.

9. I vow that I will follow sentient beings to protect them and bring them pleasure, giving up my life and wealth, bearing the true teaching, which produces beneficial rewards.

10. I vow that even though I practice the true Dharma there will be nothing in my mind that practices, nor nothing that does not practice. I will teach widely to sentient beings, not abandoning the correct vows. I vow that with these ten great vows I will widely teach sentient beings. These vows contain all vows, as many as there are grains of sand in the Ganges River. If the number of sentient beings can be counted exhaustively, my vows will be exhausted; but as the realm of sentient beings is inexhaustible, so too my great vows are also inexhaustible. In order to save sentient beings widely the good roots cultivated in an infinite number of Dharma realms are all turned together toward ultimate enlightenment. Born before Maitreya Buddha and hearing the pure Dharma, one realizes ultimate enlightenment. If one takes the good roots cultivated through one's life, while walking, standing, sitting, or lying down, and along with sentient beings in the Dharma realm offers them to Maitreya Buddha, one will quickly attain the stage of nonretrogression. Dharma Master Xuanzang said:

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desire as we do, the work can easily prove successful. Both Mahayana and Hinayana teachers approve of this practice. For ordinary defiled beings it is more difficult to make Amitābha's Pure Land work successfully. According to the old sutras and treatises bodhisattvas of the ten bhūmis (stages) can, according to their capacities, see the Pure Land of the reward body of [Amitābha] Buddha. According to the teaching of the new treatises only bodhisattvas of the [highest] three bhūmis can see the Pure Land of the reward body of the Buddha. How can sentient beings of lower ranks be reborn in the Pure Land? This is a teaching for a different time period. There is no consensus on this question yet; thus, in the West Mahayana teachers approve of this but Hinayana teachers do not. For this reason Dharma Master [Xuanzang] cultivated the cult of Maitreya all his life. At the time of his death he uttered the vow to be reborn and see Maitreya Buddha, and asked the assembly to utter the following verses together. (Ref. Datang Daciensi sanzangfashi Xuanzang zhuan, T.2052:219c7-10; T.2053:277a21-23.)

Praise to Maitreya Tathāgata,

Arhat and All-knowing One. Please show your compassionate face to sentient beings!

Praise to Maitreya Tathāgata,

Its inner assembly—having given up this life, I wish to be born among them!

Miracle Stories

(Note: summaries of six stories are given here.)

Jin dynasty (265-420 C.E.): Jiaoguo Dai Kui; Monk Shi Dao'an. Song dynasty (420-479 C.E.): Nun Shi Huiyu. Liang dynasty (502-557 C.E.): Monk Shi Senghu. Sui dynasty (581-618 C.E.): Monk Shi Linggan. Tang dynasty (618-907 C.E.): Monk Shi Sengzhou. The appearance of the Most Superior One is incomparably marvelous. His figure has not been copied in direct light, and naturally the features have not been transmitted. To produce the most perfect form with the fingers and nails of worldly beings is, to take numbers as a metaphor, like reducing ten thousand 131

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to one. It has been a thousand years since the [Buddha's] parinirvāṇa, and images made in the West (India) have come to China. Figures were cast on the basis of scriptures, and all efforts were made to produce a resemblance. Famous personages and extraordinary craftsmen competed with each other in this project. Yet the measurements were secret and no one has succeeded in producing perfect images.

Jin Dynasty

Under the reign of the Jin dynasty there lived a man called Jiaoguo Dai Kui, styled Andao. He carried the air of purity and aspired to distant things. Enjoying the life of a hermit, he stayed away from worldly noise. Staying with principles, he let his mind roam among the Buddha's teaching. Skillful and well versed, he cleverly measured cosmic processes. Shadowing the characteristics of the Dharma, and closely copying the response body of the Buddha, he produced [a figure of] Amitābha Buddha and his two bodhisattva attendants. Based on close investigation it was made with great precision. He hid behind curtains and secretly listened to what others said, and taking their criticisms into account he carefully refined the image. From thorough measurements of details through investigation of shades of light, to its harmonizing coloration and carving techniques, [this statue] was unsurpassed even by the people of Zhou, who used all possible methods to get minute details, and the guests of Song, who used brushes [to paint] beautifully on paper. Dai Kui devoted his efforts for three years before completing the figure, unparalleled in history. Everytime someone looked at the statue it appeared just like the Buddha himself. It was then brought to Lingbao Monastery in the Shangyin area. All the monks and laypeople who looked at the image made up their minds to seek wisdom. Chi Chao of Gaoping heard about the figure and came to worship it. He took a pinch of incense and made a vow, "If this is the eternal reality [of Amitābha Buddha], let me see his face again [in this buddha's land]. If not, let me see Maitreya Buddha." The incense he held in his hand then began to burn by itself and the smoke rose straight up, reaching the clouds in the sky. Its powerful fragrance filled the street. All who saw or heard about this miraculous event were filled with joy. The Xuanyan ji, compiled by Prince Kang of Linchuan, also records this event.

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Master Tai lived only a hundred steps or so away from Lingbao Monastery. Once Tai rose in the middle of the night and saw a light above the temple. It was extremely bright and he thought it was fire. Alarmed, he went running to the temple; neighbors who heard also came rushing there. When they got to the temple gate, however, they saw that it was closed and everything was quiet. The image was emitting the light. In the morning the monks heard people knocking on the gate and came out to observe. They all saw that the buddha hall was illumined in flames that rose up to the sky. All the observers straightened their postures and paid respect, marveling at the infinitely varied ways of the Buddha's teaching.

Emperor Wen (r. 424-453 C.E.) of the Song dynasty welcomed the statue [to the palace (?)] and made offerings to it. It was installed in the back hall [of the monastery] permanently.

Emperor Gao (r. 479-482 C.E.) of the Qi dynasty constructed Zhengjue Monastery. He wanted to have a superior miraculous image to pacify the temple buildings, and he moved the statue there. So the figure stayed at Zhengjue Monastery.

[Jiaoguo Dai] Kui also made five walking images, after an effort that lasted for ten years. These figures used to be at Waguan Monastery. The second son of [Dai] Kui, whose name was Yong, styled Zhongruo, had the habitual air of calmness and still water, and he enjoyed life in his hermitage. Having inherited the ancestral life of quietude and the correct quest, he also wished to continue his quest for artistic skills. Every time [Dai] Kui crafted an image he carefully examined it with Yong. A childhood friend of Yong, Jiang Yi of Jiyang, once asked Yong to make an Avalokiteśvara image. Dai worked hard on it, thinking of everything; he wanted it to be most beautiful. Nevertheless the features were not perfect and the image was not completed for many years. Later, someone told him in a dream, "Jiang Yi has no karmic connection with Avalokiteśvara. You should change the figure to that of Maitreya." Dai [Yong] immediately stopped work and wrote to Jiang to report this but before he had sent his letter, a letter arrived from Jiang. Both men had had the same dream on the same evening. The words spoken in their dreams matched. Delighted by this miracle, Dai [Yong] changed the figure to Maitreya. Thereupon, wherever his hands 133

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touched remarkable effects resulted, unlike anything he had expected. A perfect shining face suddenly appeared. When informed the people all marveled at this, realizing that the prediction of the dream was realized without fail. This image used to be at the Longhua Monastery in Kuaiji. The figures made by the two Dai men (Dai Kui and Dai Yong) are unparalleled in history. They produced many images that are found in many monasteries. It is difficult to record the stories of them all. At Wuji Monastery in Chang'an, under the Jin dynasty, there was a monk called Dao'an. Though he was physically unimpressive he was unusually intelligent. At age seven he could read, and after going over a text twice he could recite it from memory. At age thirteen he left the householder's life. Everyday he recited ten thousand words without making a single mistake. His teacher marveled at him, conferred on him the complete set of precepts, and allowed him to travel for further study. Dao'an came to Ye and in a temple he met Fotudeng. When [Fotu]deng saw Dao'an he marveled at his exceptional qualities and talked with him all day. Because of this, Dao'an took [Fotu]deng as his teacher. Whenever [Fotu]deng gave a lecture [Dao']an went over it in review. Many doubts and criticisms were raised but [Dao']an answered them with ease. Contemporaries said, "The black lacquer monk surprised his neighbors."

Later, [Dao']an moved south to Xiangyang to escape disturbances. With his disciple Huiyuan and over four hundred others he crossed the Jiang River. They traveled at night, encountering thunderous storms and lightning. The leading group came to a house. Inside the gate was a horse stable in which a food container, large enough to contain one hu of grain for horses, was hanging. [Dao']an called out the name "Lin Bosheng." The master of the house was surprised and came running. His surname turned out to be Lin and his personal name was Bosheng. Seeing that this was a divine visitor, the master treated him courteously. Then, the disciples asked Dao'an how he had known the man's name. [Dao']an said, "Two trees make the character for 'forest' (lin); the container held one hundred (bo) sheng." When he arrived at Xiangyang, Dao'an found a foreign bronze figure in an old and unusual style. People did not value it greatly but [Dao']an said, "The features of this figure are very good. Only the shape of the beard is not 134

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perfect." He ordered his disciples to repair the beard. [When they began to work on it, however,] a bright light appeared that filled the room. Looking closely inside the beard they found a piece of a relic. Everyone felt ashamed and was overcome. [Dao']an said, "The image has miraculous power as it is. Do not bother to change it," and stopped the work. When informed the people all said, "[Dao']an knew that there was a piece of relic. He deliberately brought it out to show it to the congregation."

At that time in Xiangyang there was a man called Xi Zuochi, whose unparalleled debating skills had captured the attention of his contemporaries. He had heard of Dao'an's reputation and sent a letter to him, which read: I have heard that you, an arhat, follow the correct path. The luminous nature is made manifest in your mind. Your compassionate teaching illumines monastics and lay followers equally. More than four centuries have passed since the great teaching came to the East. Although sometimes there were rulers in the border regions or private individuals who became devotees, yet it was the ancient teachings of China that former generations practiced. The Way has moved and times have changed, yet not everyone in the world understands the Buddhist teaching. Recently, the prospering of Buddhist activities has been unparalleled. It is said that Prince Moonlight will appear in China and that the Buddha's almsbowl will come here. You, Dharma Master, took charge of the ancient teaching of the Great Model; your teaching reaches all. Monks in China all look up to you with affection. As the auspicious cloud moves eastward maṇi jewels turn and shine, and you ascend and sit upon the seat of seven jewels and immediately manifest the lamp of wisdom, rain down the sweet dew of immortality on the flourishing grass, and plant sandalwood on the banks of the Jiang River, the teaching of the Tathāgata is again honored today and the profound waves and superior echoes will wash and purify this world. . . . (The text [of the letter] is long and is not reproduced in full here.)

When Xi heard that [Dao']an had come to stay [in Xiangyang], Xi came to pay respect to him. Sitting down, he said, "[All from throughout] the four oceans learn (xi) from [Xi] Zuochi." [Dao']an said, "All heavens [follow] the interpretation (shi) of [Shi] Dao'an." Contemporaries considered this to be an excellent answer.

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[Dao']an constantly wrote commentaries on scriptures, yet feared that some of his views may not agree with truth. So he made a vow, "If what I say is not very far from truth, let me see an auspicious sign." Then in a dream he saw an Indian monk with white hair and long eyebrows, who said, "Your commentaries on the scriptures quite agree with truth. I am not to enter nirvana and live in the Western Region. I will help you spread your teaching. From time to time set up an offering of a meal." Later, when the Sarvāstivāda-vinaya was brought to China, Master Huiyuan realized that the monk Dao'an had dreamed of was Piṇḍola-Bharadvāja. So he set up a seat and offered food. This became the rule everywhere.

Benefiting others was the principle of [Dao']an's virtue. His learning covered all three piṭakas (i.e., Tritpiṭaka). He established the model of monastic behavior and the principle of the Buddha's teaching. It contained three items: (1) the instructions for presenting incense, preparing the seat, presenting the scripture, and giving the lecture; (2) the instructions for the practices at the six daily time periods and at times of eating, drinking, and chanting; (3) the instructions for upavasatha, sending messengers, and repentances. Temples everywhere came to follow these norms.

With his disciple Fayu and others, before the Maitreya figure [Dao']an made a vow to be reborn in Tuṣita Heaven. Later, on the twenty-seventh day of the first month of the twenty-first year of the Jianyuan period of the Qin dynasty (385? C.E.) a strange monk, quite ordinary and rustic in appearance, came to the temple and asked for lodging. Since the monastic quarters were already crowded, he was housed in the lecture hall. At that time the temple administrator's quarter faced this building, and at night the administrator saw the monk go in and come out from the window. He quickly reported this to [Dao']an. [Dao']an, taken aback, came to pay respect to the monk and asked the reason for his visit. The monk answered, "I came to help you." [Dao']an said, "My sins are so deep. How can I be saved?" The monk answered, "Certainly you can be saved. If you bathe holy monks soon you will definitely obtain what you seek." The monk taught him the procedure for bathing in detail. [Dao']an asked where he would be born in his next life. The monk then circled an area in the northwestern direction in the sky. Immediately the clouds cleared and [Dao']an saw in detail the Tuṣita Heaven of superior karmic reward. That evening dozens of members of the assembly all saw this. [Dao']an 136

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later prepared bathing implements. He saw extraordinarily small children, accompanied by dozens of people, come to the monastery and after a while take a bath. This indeed was a miraculous response. On the eighth day of the second month of the same year he suddenly told the assembly, "I am about to depart." On that day, after the meal, he died without illness. He was buried at Wuji Temple. The year was the tenth year of the Taiyuan period of Jin (385 C.E.). His age was seventy-two. Before he died, [Dao']an had heard that Kumārajīva was in a western kingdom. He wanted to share in his lectures and discussions and repeatedly advised [Fu] Jian to (357-387 C.E.) to go and invite him. Kumārajīva had also heard of [Dao']an from afar, saying that he was the eastern sage to whom he frequently used to pay respect from a distance. When [Dao']an was born he had a piece of skin, over one cun wide, attached to his arm. It could be moved up and down but could not be removed from the hand. Because of this people called him "Seal-hand Bodhisattva." Sixteen years after [Dao']an's death Master Kumārajīva arrived. Kumārajīva was greatly disappointed not to be able to see him and deplored this fact endlessly.

[Dao']an greatly valued scriptures; his ambition was to spread the Dharma. He invited the foreign monks Saṃghadeva, Dharmānanda, and Saṃghabhadra, who translated numerous scriptures in over ten million words. With the monk Fahe he always checked the characters and examined the meaning of the translated text. The newly translated scriptures, for this reason, are reliable. Sun Chuo wrote the Essay on Virtuous Monks (Mingde shamen lun). He described Dao'an by saying, "Shi Dao'an is versed in a wide range of topics and talented in interpreting the letters and underlying principles of scriptures." He also praised him in verse:

Widely bringing salvation to others,

He naturally was in charge of many people.

Deep and quiet is Shi Dao'an.

He can double [the efficacy of his teaching through cosmic response (?)]. His reputation flies over the valleys and hills.

His fame reaches the Huai River and the ocean.

Though his body has undergone transformation,

It is as if he is still with us all the time.

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According to another record, there was another Zhu Dao'an in Hebei, who shared the same [personal] name as Shi Dao'an. Xi Zuochi is said to have sent his letter to this Zhu Dao'an. When Dao'an had first become a student of his teacher he adopted the surname of Zhu; later he changed it to Shi. Thus, references to these two surnames exist. Therefore, it is a mistake to think that the men were two different people.

(The above two stories are from the Liang gaoseng zhuan, T.2059:351c3-354a17.) Song Dynasty

The nun Shi Huiyu of Chang'an practiced diligently and was thoroughly informed in the teachings of the scriptures and vinayas. Once while she was staying at the temple of Minister Xue she saw a red and white light for over ten days. On the eighth day of the fourth month a monk of Liuchong Monastery came to this temple, and at the place from where the light emerged he discovered a golden image of Maitreya, over one chi tall. Later Huiyu moved south to Ying and lived at Lingshou Monastery. One evening in the tenth month of the fourteenth year of Yuanjia (433 C.E.) she saw a bright purple light in a tree east of the temple; the light illuminated the entire forest. She told her fellow student Miaoguang and others but none of them could see the light. For over twenty days [Hui]yu saw the light constantly. Later the head of the monastery, Shi Fahong, was building a place for meditation under the tree; he looked up and found a golden seated image among the branches. It is also said to have been over one chi tall. (This story is found in the Mingxiangji [Ji shenzhou sanbao gantong lu, T.2106:418b7-13].) Liang Dynasty

Shi Senghu at Mount Shicheng in Shan was originally from Shan in Kuaiji. He renounced the householder's life at an early age and trained vigorously, upholding the precepts with rigor. Later he moved to Yinyue Monastery at Mount Shicheng in Shan. There was a cliff of green rock north of the monastery. The cliff went straight up to a height of dozens of zhang. In the middle of the cliff was a pattern that looked like the flame and light of buddha images. There were bushes and trees on top of the cliff and their twisting trunks covered the cliff. In the course of his meditation Senghu frequently walked to the wall, saw bright light illuminating it, and heard instrumental 138

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music and songs of praise. He then held an incense burner up to it and made a vow to carve a stone image into the mountain cliff, ten zhang tall. This image would represent the one thousand chi-tall Maitreya figure so that those with appropriate karmic affiliations would gather to see this buddha preach on the three future occasions.

During the Jianwu period (494-497 C.E.) of the Southern Qi dynasty, Seng hu gathered monks and laymen to form a group to support this project and began carving the image. After several years, when only the rough outline of the face of the image had been carved, Senghu fell ill and died. Just before his death he made a vow that his project was not something that anyone could finish in one lifetime, and that he would complete the project in his next incarnation. Later another monk called Sengshu resumed the project, but lacking resources he was unable to bring it to completion. In the sixth year of the Tianjian period of the Liang dynasty (507 C.E.) Lu Xian of Wu Commandery, the former director of Shifeng, had left his assigned post and was returning to the capital. While he was spending the night near a stream in Shan the wind began to blow and it started to rain; it became very dark. Lu Xian was frightened. In a half-asleep state he had a dream. Three monks came and said to him, "If your faith is correct and firm you will naturally be safe. The honorable one of Jian'an is suffering from illness and is not yet cured. If you can arrange to have the stone image begun by Senghu brought to completion, the prince will regain his health. Miraculous communication is not unreal. You should get started on the work." [Lu] Xian returned to the capital but after a year he forgot about this dream. Later, when was departing out of a gate, he saw a monk and invited him to give a lecture and stay overnight at his residence. The monk said, "Don't you remember the matter about the Prince of Jian'an, which I entrusted to you last year near the stream in Shan?" Frightened, [Lu] Xian said, "I don't remember." The monk said, laughing, "You should think about it carefully," and took his leave. [Lu] Xian realized that this was no ordinary monk and immediately went after him, but after a hundred steps the monk disappeared. [Lu] Xian suddenly understood the meaning of the monk's statements and remembered his earlier dream. The monk was the third of those whom he had seen near the stream in Shan. [Lu] Xian then went to the Prince of Jian'an. The prince reported the story to the emperor. The emperor then ordered 139

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Vinaya Master Sengyou to take charge of the matter of completing the figure. Overjoyed, the prince strengthened his faith, made offerings, and vowed to complete the work of carving the image.

The day before Sengyou arrived, a monk at [Yinyue] Monastery had a dream in which a great deity wearing a black robe, accompanied by an army of powerful soldiers, stood at the site of the cave in which the figure was being carved, discussing measurements. The next day Vinaya Master [Seng]you arrived. Such was the miraculous nature of this event. The cave Senghu had carved for the image was too shallow and had to be excavated further to a length of five zhang. Then the headdress was carved. After that, the torso was carved and the polishing of the torso was about to be completed. In the middle of the night the place of the character wan changed its color to red and became raised. On the chest of the present figure the place of the character wan is still not covered with gold leaf and the red color remains. Work on the image began in the twelfth year of Tianjiang (513 C.E.) and ended in spring of the fifteenth year of Tianjiang (516 C.E.). The figure is in a sitting position and is five zhang tall; standing up it would be ten zhang tall. In front of the cave where the figure was carved a three-story platform was built; a temple gate and other buildings were also constructed, and a community of monks was established for the purpose of attending the image. Laypeople came from great distances in all directions to offer incense and flowers. Stories about donations accumulated. After the image was completed, the Prince of Jian'an's illness slowly abated. The prince was given a different territory than the present Nanping.

(Note: This story appears in the Liang gaoseng zhuan, T.2059:50.412a8b16.) Sui Dynasty

Shi Linggan, secular surname Li, of Dachanding daozhan in the Western Capital, was a foreign monk from Jincheng. Firm in his commitment, he diligently and constantly cultivated practices of purity. Following the Huayan jing he carried out contemplation of the ocean of the world of the lotus flower storehouse, as well as that of Maitreya's heavenly palace. In the seventeenth year of the Kaihuang period (599 C.E.) he became violently ill and suffered greatly. His heart was still warm so people did not dare put him in a coffin. He later awoke and related the following story:

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"First, I saw two people who held documents in their hands, standing in front of the door. They said the government official must see you. In a moment I was going with them, as if I was walking in the sky. My feet did not touch anything. I came to a large garden, with trees of seven jewels lined up as if in a painting. When we arrived there the two people who had brought me took leave and withdrew. By myself I went into the garden. It was most beautiful everywhere; I saw only forests, fields, mountains, and ponds, all made of rare jewels, so colorful and bright I could not gaze long at them. Under each tree was a seat. People were sitting on some of the seats, while others were not occupied.

"Suddenly I heard a man calling me, '[Ling]gan, have you come here?' As I looked for the source of the voice, it was Dharma Master Huiyuan. I greeted him and asked, 'What is this place?' He answered, 'This is Tuṣita Heaven. Both myself and Sengxiu were born here. The one sitting next to me toward the south is Dharma Master [Seng]xiu.' The bodies of [Hui]yuan and [Seng]xiu were not their original ones. They had heavenly crowns on their heads and were wearing red and purple robes; the light [emitted by their bodies] was unworldly. Only their voices remained like those of their previous lives and could be recognized." [Huiyuan] also said to [Ling]gan, 'You and other disciples of mine are reborn here after death.'" [Linggan] then woke up. He intensified the practices he had been doing previously, engaged in meditation, and rejected all contact with others. In the third year of Daye (607 C.E.) Chanding Monastery was completed. By imperial edict [Ling]gan was called to serve as the head monk of the monastery. The monastery was populated with monks and the work of salvation began. In the eighth year [of the same period] (612 C.E.) [Ling]gan's illness had become serious and he was in his monastic cell, about to die. The pupils of his eyes were turned upward; they did not face out. After a while his pupils turned downward and his face looked as it used to look. Having seen this, the monk Dongzhen asked about his illness. [Ling]gan said to [Dong]zhen, "I saw two youths wearing blue robes had come to take me. I followed them to outside of the heavenly palace in Tuṣita. Before entering the city, I stood on tiptoe and looked in but I only saw the umbrellas of jewel trees, forming a flat surface, and I could not see anything underneath within the city." The monk who was attending [Ling]gan in his illness said, "You 141

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raised your eyes at that time." [Dong]zhen said, "If you are reborn there you would have realized the original vow." [Ling]gan said, "The pleasures in heaven do not last forever. Eventually you fall back into the cycle of rebirth. What I aim at is the ocean of the lotus flower storehouse." After a while [Ling]gan lost consciousness. Quickly Dongzhen asked again, "What do you see?" [Ling]gan said, "I see a great body of water filled with flowers, like the wheel of a chariot. I am sitting upon it. My original vow is fulfilled." Shortly thereafter he passed away. (Note: Dharma Master Dongzhen was the abbot of Western Dachanding Monastery. He died in the beginning of the Wude period [618-626 C.E.].). Linggan died on the twenty-ninth day of the first month of the eighth year of Daye at his temple, at the age of seventy-eight. Tang Dynasty

Shi Shanzhou of Jingying Monastery in the Western Capital of the Tang dynasty, secular surname Huai, was from Yingzhou. He was very intelligent and quick in understanding. He was quiet yet engaged in sharp discussion. His debating skills reflected the nature of his mind. His reputation reached far. Toward the end of the Renshou period (601-604 C.E.) under imperial order he established a relic stupa. He took the relics to Hualin Monastery on Mount Niutou in Zizhou. When the heavily guarded carriage was about to reach its destination, eight wild pigs miraculously went under the carriage then quickly ran out from underneath, went to the government office, and then came right back. As the carriage came closer, four black bees, ferocious in appearance, followed the carriage, circling around it. After going around it several times, they flew away. After the carriage had finally arrived at the office building, at night [the relics] emitted a bright light, which penetrated the roof and appeared as if fiery flames were shooting up. After a while the light disappeared.

When they dug to a depth of over one zhang to lay the stupa foundation, at the exact place the relic box was to be placed they found an ancient jar. It had no cover but contained clear and fragrant water. So they placed the jar inside the box. The monastery had a nine-story stupa. A light appeared from the second story at the southwest corner and illuminated the wheels on top, making them look like a [massive] five-shi jar. The color of the light was yellowish-red, like a flame. After a while the light disappeared. Inside the 142

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temple building the figure of Maitreya Buddha also emitted purple light from between its eyebrows. The two attendant bodhisattvas also emitted red light. These lights illuminated the temple everywhere. They appeared seven times and many saw them, except those who had not come to the temple. In the eighth month of the third year of Wude (620 C.E.) Shanzhou died at his temple at the age of seventy-one.

(Note: The above two stories appear in the Tang gaoseng zhuan, T.2060: 518a27-c12; 519a27-28, b24-c6, c16-17.)

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