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Chapter Six

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Paying Respect to the Buddha

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VI. Miracle Stories of

Samantabhadra

(We have entered the latter age of the Dharma and visualization of this bodhisattva is seldom practiced. Therefore, we do not record scriptural passages here. There are four miracle stories:) Song dynasty (420-479 C.E.): Consort Dowager Lu Shao; Monk Daowen; Monk Daojing. Qi dynasty (479-494 C.E.): Monk Puming.

Song Dynasty

In the fourth year of the Daming period (460 C.E.) Consort Dowager Lu Shao produced an image of Samantabhadra sitting upon a jeweled seat on a white elephant. She placed it in the meditation chamber of Zhongxing Monastery. On that occasion she held a lecture retreat at the monastery. The retreat was concluded on the eighth day of the tenth month of the same year. Two hundred monks attended. This took place when the temple building had just been built, and the emperor paid a great deal of attention to it, visiting it as many as four times over a ten-day period. The monks were disciplined and orderly; the imperial guards were awe-inspiring. On the day of the lecture the names of the attending monks were determined and they took their seats accordingly. After a while a monk appeared and was about to join the ranks of the other monks. This monk's appearance was striking and everyone in the gathering took notice. He exchanged over one hundred words with the host of the feast (namely, the dowager empress). Suddenly, the monk disappeared. All the participants saw this and realized that the monk was a supernatural person. 145

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During the Daming period of the Song (457-464 C.E.) the monk Daowen, an abbot who resided in the Moling district, had an audience with the Empress Dowager [Lu Shao]. The empress was a mirror of deep wisdom, in harmony with the profound truth that nourishes all, having cleansed her thoughts in a place of purity and polished her mind in a realm of highest attainment; consequently her reputation was widespread both in China and India. [Under her patronage] Daowen produced an image representing Samantabhadra's arrival. When the lecture and feast commemorating the installation of the image, which was decorated with remarkable jewels of extraordinary beauty, was completed on the eighth day of the present [tenth] month, [according to the entry above describing the same event,] the ceremony of conferring gifts to monks was held. The list of monks to be honored had been established ahead of time, and they took their seats following the fixed order. The number of monks who attended tallied perfectly with the list. While the scriptures were recited, at noon a strange monk appeared in the area where the monks were seated. His appearance and conduct were impressive and there was a general air of superior qualities about him. Everyone took note of him but no one recognized him. The host of the feast asked him, "What is your name?" He answered, "My name is Huiming." [He was then asked] "In which monastery do you reside?" [He answered,] "I came from Tian'an ("Heavenly Peace") Monastery." While this exchange was taking place, the monk suddenly disappeared. Everyone in the hall was astounded and awestruck, considering this to be an auspicious sign. The purple mountains [of the buddha land] were seen and lotus flower pedestals [for the buddhas] appeared not far away. It is said that sincere devotion can cause landscapes to shift location, and a purified mind can cause a spring to issue forth from a stone. The emperor's virtue nourishes the universe; benevolence governs over distant countries and the principle reaches obscure places. Therefore, the kingly hero (Samantabhadra) chose the Daming reign era court in which to manifest his remarkable form, appearing in the chamber from which the dragon flies up. His intention was for the lamp of the emperor's wisdom to illumine all corners of the ocean and shine like the flowerlike sun and moon. For this reason, the monk was named Huiming ("Wisdom Shining").

For transmitting heaven's will, causing the ruling house to prosper and its laws to be strong, the monastery was named Tian'an ("Heavenly Peace"). 146

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The dynasty's divine foundation goes far back and the effects of its moral government will soon be realized. The nine regions of the country will be at peace and myriad residences will be filled with joy. Announcements have been made in districts under the dynasty's rule in praise of heaven. (Ref. the entry for Daowen in the Gaoseng zhuan, T.2059:372b28-373a15.) The monk Daojing was from Haozhi in Fufeng. His original surname was Ma. He was singleminded in studying the unmixed truth and became widely known at an early age. In the ninth month of the second year of Yuanxi (425 C.E.) he was at Luoyang and performed the Samantabhadra ceremony in which more than forty people, some monastics and others lay followers, participated. After seven days, at the time of the midday meal, a person wearing riding pants suddenly entered the precinct on horseback and, dismounting from the horse at the front of the hall, he paid respect to the Buddha. Not thinking of him as anyone unusual, Daojing failed to pay special attention and greet him with proper decorum. The man then mounted the horse, and spurring it on he suddenly disappeared. People saw a ray of bright red light reaching up to heaven. After a while the light disappeared. Later, in the twelfth month of the third year (426 C.E.) Daojing again held a Samantabhadra ceremony at a lay supporter's residence. On the day of the ceremony, as it was about to be concluded, two ordinarily dressed monks appeared to pay respect to the Buddha. Participants thought that they were ordinary monks and did not treat them with proper respect. They casually asked the monks where they lived. The monks answered that they lived in a nearby village. At that point a layman called Zhang Dao sensed something extraordinary in the monks and earnestly paid respect to them. The monks departed from the temple gate and after a few dozen steps they suddenly shot up straight to heaven. People tried to catch sight of them but they quickly disappeared. In the seventh year (430 C.E.) Daojing went to the capital city with some fellow students. At that time the Minister of Works He Shangzhi had just finished the construction of Nanjian Temple. Daojing was staying there temporarily. Suddenly in the middle of the night he saw four people riding in a new carriage enter the room and call out to him, telling him to join them on the carriage. Surprised, Daojing was so confused he was unable to speak. He could not see in the darkness and got into the carriage without realizing it. 147

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He was quickly taken to Shen Bridge behind the government office building. He saw a nobleman wearing a silk cap and a single-layered coat of finely woven cloth, sitting on a stool under an umbrella. The umbrella was shaped like the emperor's flower umbrella, and there were several hundred guards lined up, all wearing yellow robes. Seeing Daojing, the nobleman was surprised and said, "Practitioner of the buddha-vision meditation (pratyutpanna samādhi)! I have sincerely paid respect to you from a distance. I only wished to know where you were. They should not have brought you here!" The man immediately ordered that Daojing be taken back to his room. When Daojing reached the outer gate of his monastery, the person who had accompanied him there suddenly disappeared. The gate was closed as usual. He knocked and shouted loudly for a long time. The monks inside were amazed when Daojing told them who he was. They opened the gate and let him in. Then they checked his chamber: the door was locked from inside as usual. (The above three stories come from the Mingxiang ji.)

Qi Dynasty

The surname of the monk Puming of Upper Dinglin Monastery was Zhang; he was from Linwei. He left the householder's life as a youth. Puming was gifted and dedicated to a life of purity, taking only simple vegetarian meals and wearing plain clothes. He specialized in repentance rituals and recited the Lotus Sutra and the Vimalakīrti Sutra. When reciting scriptures he sat on a separate seat, wearing a special robe, to keep impurities away. Every time he came to the chapter "The Encouragements of Universally Worthy (Samantabhadra) Bodhisattva," he saw before him Samantabhadra riding on an elephant. When he recited the Vimalakīrti Sutra, he heard chanting and music in the sky. He was also skilled in magical spells; everyone he tried to help was cured. The wife of the villager Wang Daozhen became ill. The villager asked Puming to come and perform the spell cure. As Puming entered through the gate, the villager's wife lost consciousness. Suddenly a creature that looked like a raccoon, several feet long, appeared and left through a hole in the wall [that had been made so that dogs could come in and go out of the house]. The villager's wife then was cured.

Once Puming walked by a shrine near the water. The medium said to himself, "When gods see him, they all run away." 148

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Puming died during the Xiaojian period (454-465 C.E.) at the age eightyfive. (This story appears in the Tang gaoseng zhuan, ref. T.2059:407b10-19.) Miracle Stories of

Avalokiteśvara

(Twenty stories are given here:) [Former] Qin dynasty (351-394 C.E.): Imperial Secretary Xu Yi; Layman Bi Lan. Jin dynasty (265-420 C.E.): Monk Zhu Fayi; Monk Zhu Fachun; Monk Shi Kaida; Layman Guo Xuanzhi; Layman Pan Daoxiu; Layman Luan Xun; Monk Shi Fazhi; Nangong Zi'ao; Monk Daotai; Layman Sun Daode; Layman Liu Du; Layman Dou Zhuan; Monk Zhu Fachun. [Liu] Song dynasty (420-479 C.E.): Layman Zhang Xing; Layman Wang Yan. [Northern] Wei dynasty (386-534 C.E.): Monk Shi Daotai; Layman Sun Jingde; Monk Shi Fali.

[Former] Qin Dynasty

Layman Xu Yi was from Gaolu. From the time he was very young he honored Buddhism. He became the Imperial Secretary under Fu Jian (338-385 C.E.). Toward the end of Fu Jian's reign armed rebellions occurred in many places. Xu Yi was captured by rebels and was about to be killed. With his feet buried in the ground and his hair tied to a tree, he prayed singlemindedly to Avalokiteśvara during the night. After a while he fell asleep. In a dream a person said to him, "Things are happening quickly. It is no time for sleep." Xu Yi, taken aback, got up and saw that the guards were all tired and asleep. He then tried to move. His hair had already been untied and his feet were also free. He fled, running over one hundred steps and then hid under a small bush. He heard his pursuers running in all directions with torches that illuminated everywhere. They circled around the bush but no one saw him. As morning broke the rebels went away. Xu Yi sought refuge in a Buddhist temple and was thus able to escape.

[Layman] Bi Lan was from Dongping. From the time he was still very young he honored Buddhism. Following Murong Zhui (326-396 C.E.) he went north and was captured. He escaped alone on a horse and just at the point of being recaptured by the pursuing horsemen he fervently recited the name of Avalokiteśvara and managed to escape. He then went far up into the mountains and lost his way. Again, he singlemindedly meditated. In the middle of the 149

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night a monk dressed in robes and holding a staff showed him the way out. He was able to find his way back and returned home safely. Jin Dynasty

Zhu Fayi lived on Mount Shining. He became a monk during the Xingning period (363-365 C.E.). He read widely through many scriptures but was especially familiar with the Lotus Sutra. He always had more than a hundred students studying under him. In the second year of Xian'an (372 C.E.) he became ill. He meditated on Avalokiteśvara continuously and had a dream in which a person opened up his belly and washed his intestines. When he woke up he was cured. Fu Liang (364-426 C.E.) used to say, "My father used to travel with Master [Fa]yi and heard him say that whether major or minor, Avalokiteśvara's miracles are awe-inspiring." The monk Zhu Fachun was the abbot of Xianyi Monastery in Shanyin Commandery. During the Jin Yuanxing period (402-404 C.E.) he traveled to Lanzhu to purchase building materials for the construction of temple walls. The route included a part crossing over a lake. The owner of the materials was a woman and she agreed to accompany him to the place where the materials were found. Having agreed on the price, they traveled together on a boat. As the boat set out on the great lake, the sun set and a violent wind arose, driving waves as high as a mountain. Fachun's boat was small and began to take on water. His life seemed about to come to an end. He reflected that his conduct had lacked merit and as a consequence he had unexpectedly encountered this catastrophe. In addition, he was traveling with a woman. For these reasons he was frightened and singlemindedly recited the Avalokiteśvara Scripture. Suddenly a large ship approached Fachun's boat. By then it was nighttime and no one else was traveling. Fachun thought to himself, "There should not be such a ship on the water now. This must be a [sign of some] supernatural power." When they boarded the larger ship, the small boat immediately sank. The large ship traveled through high waves and they were able to get to the other shore.

In the second year of Longan (398 C.E.) the monk Shi Kaida climbed a hill to collect herbs and was captured by Qiang barbarians. This was during the year of great famine and the Qiang and Hu people were cannibalizing each 150

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other. They put Kaida inside a cage, planning to kill and eat him. There were more than ten other people inside the cage and the Qiang barbarians said, "We will have a feast in the evening." [After that] only Kaida was left [in the cage]. Since his capture Kaida continuously recited the Avalokiteśvara Scripture without a break. He was to be killed the next day. When morning broke a large tiger suddenly appeared, blocking the way to Kaida's cage, howling angrily at the Qiang barbarians. They were frightened and fled. The tiger then chewed at the bars of the cage, making a small hole just big enough to allow a person to crawl through, then the animal left. At first, when Kaida saw the tiger chewing on the cage, he was sure that he would be harmed. When the tiger did not come into the cage he was puzzled. Kaida attributed this to Avalokiteśvara's power, and assuming that the barbarians would eventually return, he crawled through the hole in the cage and fled. He walked at night and hid during the day. In this way he was able to escape unharmed. [Layman] Guo Xuanzhi was from Taiyuan. In the fourth year of Yixi (408 C.E.) he served as a garrison commander at Liangzhou under Yang Siping. Yang was killed and Fan Yuanzhi and others were put on trial. Guo Xuanzhi was imprisoned. He singlemindedly prayed to Avalokiteśvara Bodhisattva. Later in the evening, when he was about to fall asleep, he suddenly saw the bodhisattva and light filled the prison. Seeing the bodhisattva, Guo Xuanzhi paid respect to him, made a request, and offered a vow. After awhile the light disappeared. Guo Xuanzhi alone was then released. After his release, he made an image of the bodhisattva, just as he had seen in the vision. He also established a temple. He later served as an officer in Lingling and Hengyang. [Layman] Pan Daoxiu was from Wu Commandery. When he was some twenty years old he went on an expedition to the north due to a military disturbance. His army was small and Daoxiu lost the battle. He tried to escape alone but was captured. In several places in foreign lands he served as a slave. He wished to return home but he could not find a way [to escape]. From his youth he had honored Buddhism. He constantly meditated on Avalokiteśvara. He often had a dream in which he saw an Avalokiteśvara image. He later fled toward the south but lost his way. Deep in the mountains he suddenly saw the deity himself ("the true form"), who looked just like the walking image known today. Daoxiu paid respect to him and after he had finished, 151

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the deity suddenly disappeared. Daoxiu then found his way and returned home. After this he practiced even more diligently. He died shortly before reaching the age of sixty.

[Layman] Luan Xun's origins are unknown. From his youth he honored Buddhism. He once served as the acting director of Fufuping. Earlier, on an expedition to conquer Lu Xun, he had run into difficulties. A fire was destroying the boat and enemies were pressing close. Right in the middle of the Jiang River he saw only fierce winds and tall waves. Terrified, Xun recited the name of Avalokiteśvara. Suddenly he saw a person standing upright in the middle of the river all alone, and the water reached the level of his waist. Xun realized that this was in response to his prayer. As the threatening fire came closer, he jumped into the water. His body floated and his feet touched the bottom. The main army soon sent boats to pick up the defeated soldiers. Luan Xun was thus able to survive.

Once, when the monk Shi Fazhi was still a layman, he was walking through a large marshland when a fire broke out simultaneously in all four directions. All paths of escape were cut off, so he earnestly worshiped Avalokiteśvara and recited his name. Quickly the fire passed over. Every blade of grass on the field had been completely burned but at the place where Fazhi stood a space large enough for his body was left untouched. After this incident he began to honor the great teaching. Later, as a commander under Yao Xing (366-416 C.E.) he took part in an expedition to the north. When the army was in retreat he fell off his horse inside the enemy camp. He hid near the ditches and in a nearby bush; covering his head he meditated on Avalokiteśvara very intensely. Someone across the ditch called out to the enemy army, instructing them to kill Fazhi, but when soldiers came to look for him they could not find him. In this way Fazhi escaped. Later he renounced the householder's life. Nangong Zi'ao was from Shiping. While garrisoned in Xinping City he was defeated by the barbarian Qifu's son, the Prince of Changle (or the son of Fofo, Helian Bobo). Altogether several thousand people inside the city were executed. Zi'ao was separated from them but was slated to die. He meditated earnestly on Avalokiteśvara. When the time for his execution came and the 152

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executioners lowered their swords, some from high up and some from lower, they suddenly were overcome by exhaustion and could not move their limbs. The Prince of Changle, present at the execution, was taken aback and questioned Zi'ao. Afraid, Zi'ao said, "I can serve as a horse saddle [to carry the image]." The prince then released him. Zi'ao also did not know what made him give this answer. He later became a hermit. He made a small image [of Avalokiteśvara] and placed it in an incense box. Whenever he walked about he carried this box on top of his head.

Shi Daotai was a monk at Hengtang Monastery in Changshan. During the Yixi period of Jin (405-418 C.E.) he had a dream in which a man said, "Your life will end in six or seven years." At that time Daotai was forty-two years old. He subsequently became very ill. Fearing that he could not be saved he donated almsbowls and robes to the monastery, and instructed others to recite Avalokiteśvara's name. The diligent recitation continued without abating for four days and nights. There was a curtain in front of the bed on which Daotai was sitting. Suddenly from under the curtain he saw someone cross the door's threshold and enter the room. His foot was golden in color and the light from the figure illumined the room. Daotai raised the curtain to take a peek. Suddenly the man disappeared. Daotai was surprised and delighted. He sweated a great deal and after that his body felt light and the disease was cured. [Layman] Sun Daode was from Yizhou. He was a follower of Daoism and served as a libationer. He was over fifty years old and yet still did not have a son. He lived near a Buddhist temple. During the Jingping period (423-424 C.E.) a monk told Daode that if he wished to have a son he should earnestly recite Avalokiteśvara's name and by doing so he could hope for a positive outcome. Thereupon Daode stopped following Daoism and singlemindedly took refuge in Avalokiteśvara. After a few days he had a dream. Then his wife became pregnant and gave birth to a son.

[Layman] Liu Du was from Liaocheng in Taiyuan. The village had over a thousand households and all honored the great teaching, creating images and making offerings to monks and nuns. At the time when Muwei ruled over the barbarians, a prisoner from the district escaped. Angered, Muwei was about to exterminate everyone in the city and they feared that all the villagers 410b

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as well as criminals would be killed. Liu Du underwent purification and led the multitude to take refuge in Avalokiteśvara. After a while [Mu]wei saw something descend from the sky and go around the pillar inside the building where he was staying. Surprised, they looked closely: it was the Avalokiteśvara Sutra. Muwei instructed someone to recite it. Delighted, he then stopped the massacre. The entire city thus escaped harm.

Layman Dou Zhuan was from Henei. During the Yonghe period (345-356 C.E.) the Regional Inspector of Bingzhou, Gao Chang, and the Regional Inspector of Jizhou, Lü Hu, established private armies and threatened each other. Dou Zhuan served as an official for Gao Chang. Lü Hu sent cavalry to capture him. He was shackled to the six or seven people who were with him and put into a jail cell, in heavy shackles and fetters. The date of his execution was fixed. At that time the monk Zhi Daoshan was staying in the camp. He was acquainted with Dou Zhuan and, hearing of his imprisonment, he came to see him in jail. They spoke through a door. Dou Zhuan said, "Today I am in a great difficulty and my life will come to an end in a matter of hours. How can I get out of this?" Zhi Daoshan said, "If you earnestly pray there should be a response." Dou Zhuan had often heard of Avalokiteśvara, and after hearing Zhi Daoshan's suggestion he wholeheartedly meditated on the bodhisattva. For three days and three nights he earnestly took refuge in Avalokiteśvara Bodhisattva. When he looked at the shackles and fetters he felt that they had became looser. Something extraordinary seemed to be happening. As he tentatively pushed at them the shackles fell open and his body was free. Dou Zhuan then earnestly implored, "Thanks to Avalokiteśvara's compassionate assistance the fetters broke apart on their own. But there are still many companions [in chains] and I do not intend to leave them behind. Avalokiteśvara's supernatural power saves all. Please let all be released!" As he said this, he pulled others away from their shackles and fetters, which fell away as if they had been cut off. Freed, they opened the door and ran through the area under heavy security. No one detected their escape right away and together the prisoners passed beyond the city limit. They traveled through the night and covered a distance of four or five li before dawn. When it became light they did not proceed further but together hid under a tree. Soon the prisoners' escape was discovered. Mounted soldiers were dispatched in 154

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all four directions to recapture them. Search parties were everywhere, burning grasslands and walking through the forests, but no one came to the small patch of land where Dou Zhuan was hiding; he was thus able to escape and return home. He became extraordinarily passionate in his faith in Avalokiteśvara. Later Zhi Daoshan came [south] across the Jiang River and told this story to the layman Xie Fu.

(Note: The above fourteen stories are from the Mingxiang ji.) The monk Zhu Fachun was at Xianyi Monastery in the Shanyin district. His origins are unknown, except that he had renounced the householder's life as a youth and went to stay at Xianyi Monastery. He specialized in austerities and was skilled at reciting the earlier translation of the Vimalakīrti Sutra. During the Yuanxing period (402-404 C.E.) of the Jin dynasty he served as the head of the monastery, and he went to Lanzhu and bought an old building. He was on his way back at sunset, traveling in a boat across a lake, when suddenly a wind came up and the boat was about to capsize. Zhu Fachun singlemindedly sought help from Avalokiteśvara, reciting the bodhisattva's name incessantly. Suddenly a large ship appeared. He got on the ship and was saved. When he reached shore he looked for the ship's captain everywhere but could not find him on the ship and after a short while the large ship disappeared. Everyone, monastic or layperson, marveled at this miracle. Nothing is known of the circumstances of his death. (Note: This story [a more detailed version of this from the Mingxiang ji is reproduced above] appears in the Liang gaoseng zhuan, T.2059:406c21-26.)

Song Dynasty

Layman Zhang Xing, from Xinxing, was a strong believer in the Buddhist teaching. At one time he followed the monks Sengrong and Tanyi and received the eight [lay] precepts. Zhang Xing was once arrested; he managed to escape but his wife was kept in prison and was beaten and whipped for many days. At that time a fire broke out at the district office and prisoners were taken outside to the road. Sengrong and Tanyi happened to pass by the captives. Surprised, Zhang Xing's wife called out to them, "Teachers, what brought you here to rescue me?" Sengrong answered, "I do not have the power to rescue you. Just pray diligently to Avalokiteśvara. You should then be able 155

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to escape." The wife prayed day and night. After more than ten days she had a dream in which a monk stepped on her, saying 'Get up.'" Taken aback, she got up and her shackles and fetters fell open. She ran toward the door but it was locked and guarded securely. She could not get out. Fearing that someone might wake up, she went back and put the restraints back on. She soon fell asleep again and had another dream. The same monk appeared and said, "The door is now open." Zhang Xing's wife woke up again and ran out. The guards were both fast asleep and she then walked quietly past them and left. The night was very dark, and after walking several li she ran into a person. Frightened, she fell down on the ground. The two people asked each other who they were. The man she had run into turned out to be her husband, Zhang Xing. Overwhelmed by joy, the couple went to the monk Tanyi in the middle of the night and he hid them. In this way they managed to escape. This event took place at the beginning of the Yuanxi period (424-453 C.E.). As a child [Layman] Wang Yan visited Jiaozhi, where Dharma Master Xian, a virtuous monk, lived. Yan received the five precepts from this monk and was given a golden image of Avalokiteśvara to worship. Neither contemporary nor ancient in appearance, the image had been cast during the Yuanjia period (425-453 C.E.). It was of superior craftsmanship and showed a remarkable likeness to the deity. Wang Yan brought the image back to the capital city. When he was at the age of losing one's milk teeth he and his two younger brothers practiced Buddhism diligently.

Later, while his residence was being repaired, Yan could not find a suitable place to keep the image and took it to Nanjian Monastery in the capital city. At this time people were rushing to mint coins, and some stole buddha images to melt them down for metal. After the Avalokiteśvara image had been at the monastery for several months, Yan dreamed during a nap that the image was standing at the edge of its base. Puzzled, after sunset Yan went to bring the image back from the monastery. That same day, later in the evening, more than ten images were stolen from Nanjian Monastery.

A long while later, at dusk near sunset, Yan's image emitted light that illuminated the area around it to a distance of over three chi. The light was beautiful and ravishingly bright. Yan and his brothers and servants, altogether more than ten people, saw it. At that time he was still young and did not 156

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record this incident, and by the time he got around to recording the incident he had forgotten the exact date. It was sometime in the autumn of the seventh year of the Daming period (463 C.E..).

Toward the end of the Taishi period (465-471 C.E.) [Wang] Yan moved to Wuyi. He arranged to have a monk look after the image, and the monk placed it temporarily at Duobao Monastery. While Yan was staying for a while in Jiangdu, the monk [to whom he had entrusted the image] left for the Jing and Chu areas. Yan thus lost track of the figure. The location of the image remained unknown for almost ten years, and Yan feared that he had lost the karmic bond with this divine treasure. Toward the end of the Shengming period (477-479 C.E.), while traveling in the Three Gorges area, Yan passed through the Jiangling district [in the Jing and Chu areas]. There he saw the monk to whom he had entrusted the image, and learned that the figure was [at Duobao Monastery].

The same year Yan returned to the capital city and immediately went to Duobao Monastery. The head of the monastery, Master Ai, said, "No such image has been entrusted here." Yan returned home, thinking that the monk's inattention had led to the loss of the image, and he was deeply distressed. That night he dreamed that someone appeared and said, "The image is at the monastery. Master Ai just forgot. I will find it for you." He saw the man arrive at the monastery and open the door of the buddha hall with his own hand. Yan saw the image vividly and clearly, standing among the smaller images placed on the eastern side of the hall. Early on the next morning Yan went back to the monastery. He reported in detail what he had seen in his dream and requested Master Ai to look for it again. Master Ai then opened the buddha hall for him, and indeed they found the image on the eastern side of the hall, just as he had seen in the dream. He was thus able to recover the figure. This was on the thirteenth day of the seventh month in Jianyuan 1 (479 C.E.). [The Author's Preface to the Record of Miraculous Signs (Mingxiang ji), compiled by Wang Yan, from which the above story is taken, says:] I take care of this image myself all the time forever as a guide. As I tell this story again, I am deeply moved. Because of this miracle I compiled this record. In mirroring reality and making it accessible to ordinary emotions, nothing surpasses the image. The source of image miracles can for 157

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the most part be attributed to this fact. The scripture says, "Molten, or carved, or drawn, painted on silk, the images that reproduce the form [of the Buddha] all can move and emit light." In the Western Region images of Śākyamuni and Maitreya emit light miraculously. Is it because they reproduce the Buddha's form? In China light gathers in a clear sign of cosmic responses. Furthermore, in recent years people affected by cosmic responses have seen marvelous effects in [figures made from] wood and stone. These effects cannot necessarily be attributed to the [outward] appearances of the images. Thus, when the heavy stone [statues] floated on the surface of the deep [ocean], this marked the advent of the Buddhist teaching in the Min and Wu areas. [The figure] made of molten gold dust predicted calamities at Song[wang] Temple in Peng[cheng]. There are numerous other examples. Though difficult to discuss in detail, their main message may be reduced to this. The meaning of stupa miracles is also similar. The subjects differ but the message is consistent. Therefore I appended them at the end. (Ref. Fascicle 14 of the Fayuan zhulin, T.2122:388c18-29, translated above.) (The above two stories were taken from the Mingxiang ji.) [Northern] Wei Dynasty

The monk Daotai of Hengtang Monastery on Mount Changshan lived during the last years of the Yuan Wei dynasty (Northern Wei, 386-534 C.E.). In a dream he heard someone predict that he, Daotai, would die in such-andsuch year at the age of forty-two. Upon waking Daotai was afraid. When that year came and he became ill, he was greatly distressed and donated everything he owned to accumulate merit. A friend told him, "Making offerings to sixty-two myriad bodhisattvas produces no more merit than reciting Avalokiteśvara's name just once. Why don't you singlemindedly take refuge in this bodhisattva? You could then prolong your life." Daotai realized the truth of this advice and for four days and nights he recited the name of Avalokiteśvara Bodhisattva without a break. Suddenly, from under the curtain surrounding his seat he saw light come in from outside the door. He then saw bright and golden light emitting from the base of the Avalokiteśvara image. The image said to Daotai, "Are you reciting the name of Avalokiteśvara?" When Daotai opened the curtain, the light was no longer there. Greatly moved, Daotai sweated profusely, then he felt his body become lighter as the illness 158

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was cured, and his life span was prolonged. This was due to the effect of the power of the holy being.

During the Tianping period (534-537 C.E.) the militiaman Sun Jingde of Jingzhou produced an image of Avalokiteśvara and worshiped it himself. He was later captured by rebels; unable to withstand torture he confessed [to crimes of which he was not guilty]. Consequently, he was sentenced to be executed. In a dream a monk told him to recite the Life-saving Avalokiteśvara Sutra; if he recited it one thousand times he would escape execution. The officials bound him and took him to the marketplace. He kept reciting the scripture. The number of recitations reached one thousand just at the moment he was to be executed. When the sword fell on him it broke spontaneously into three pieces, and he was not harmed. The executioner changed his sword three times but they all broke in the same way. People then found the three traces of sword strikes on the head of the image. This was reported to the court, and Prime Minister Gao Huan (496-547 C.E.) memorialized the granting of Sun Jingde's pardon; the court ordered the scripture to be copied and circulated widely. This is the Gaowang guanshiyin jing. From the Jin through the Song, Liang, Chen, Qin and Zhao periods the country was divided among sixteen states. During this period innumerable people recited the names of Avalokiteśvara, Kṣitigarbha, Maitreya, and Amitābha and achieved salvation. Since the details are found in various biographies and records, they are not reproduced here.

During the Last Years of the [Northern] Wei Dynasty

The origins of the monk Shi Fali of Lu Commandery is unknown. His ambition was to build temple buildings. He wished to build a temple in Lu Commandery but did not have enough lumber. With the novice Mingchen he went to Shanggu to ask for a supply of hemp. Having loaded the cart with the material, they started on their way back. While traveling through a vacant marsh they encountered wildfire. Since the cart was downwind [of the fire], they were afraid they wouldn't be able to escape. Fali was exhausted and fell asleep. When he woke up the fire was very close. He raised his voice and asked Avalokiteśvara for help. As soon as he recited the bodhisattva's name, as if responding to his voice, the wind shifted and the fire died down. They were able to safely return to the monastery.

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There is also the case of the monk Fazhi. While still a layman he was traveling alone through a large marshland when a fierce fire appeared on all four sides simultaneously. He realized that he was going to die and, bowing his head to the ground, he kept on reciting the name of Avalokiteśvara. Puzzled that he was not burned by the fire, he raised his head. The grasses of the marshland were all completely burned; only a small area enough to accommodate Fazhi's body was left untouched. Moved by this miracle, he renounced the householder's life and became a monk. The monk Daoji was captured by bandits while traveling through Xishan in Shouyang. They bound him to a tree with a rope and were about to kill him. He kept on reciting Avalokiteśvara's name, determined to continue without stopping until death. The swords they wielded all broke and he could not be harmed. The bandits were frightened and fled, and Daoji escaped. While traveling through the mountains the monk Fachan encountered some thieves. Fearing that he was to be killed, he kept on reciting the name of Avalokiteśvara. The bandits drew their bows and shot arrows at him but they all missed. The bandits were then converted and threw their weapons on the ground. Recognizing him as a man of spiritual power, they fled. (The above three stories are from the Tang gaoseng zhuan, T.2060:654c8-24.) [Concluding] verses say (ref. Zhi Daolin's "Verses in Praise of Śākyamuni Buddha," Guang hongming ji, T.2103:196b3-18):

Śākyamuni's teaching is benevolent.

He observes the capacities of sentient beings and descends from heaven. Superior to all [other] saintly beings,

He is truly the guide of rulers.

He nourishes all in happiness.

Beautiful and pure, drawing from the deep source,

He compassionately teaches sentient beings and

Guides them to the profound teaching of the Middle [Way]. He kindly spreads the lamp of wisdom,

Illuminating one's progress in the darkness.

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His teaching adapts to circumstances. Who recognizes reality in darkness? From a distance it looks like rising mist— It is the ferry across the clouds. [The Buddha's teaching] attaches to physical forms, But it also rises up high above them in spirit. The teaching of the three vehicles [as expedient means] has spread widely. Among the two śāla trees he left his physical body. The nirvana [of Śākyamuni] was also [an example of] provisional designation.

The true teaching is the permanent [and unchanging] reality. 161

Chapter Seven

Paying Respect to

the Dharma

(This section consists of six parts:) [(1) Introduction], (2) Listening to the Dharma, (3) Seeking the Dharma, (4) Meritorious Response, (5) Dharma Masters, (6) The Sin of Reviling [the Dharma].

[1. Introduction]

It has been heard: While [the Buddha ultimately] remains in quietude (nirvana) and is unmoving, and there is no form or speech, yet because he responds and communicates he uses names and teaching, It is difficult to hear the fourfold formulation [of truth that the Buddha teaches (affirmation, negation, both affirmation and negation, neither affirmation and negation)]. [Yet, without it] one easily [finds oneself] entering into fire in [any of the] three thousand [realms]. In the cold and quiet night, during a long evening with a bright moon, one may sit alone in an open and restful space and chant scriptures. As the melody comes and goes, following the correct notes, the words become clear and the speech beautiful. Words and music match and please people's minds. Their benefits are sufficient to delight mysterious spirits. After study and practice the meaning of the sentences is clear. As one recites with a respectful heart, miraculous responses appear. One truly knows that upholding [even] one verse brings a great deal of benefit; copying [even] one word produces merit greater than the practices of many kalpas. For this reason Kāśyapa willingly offered his skin to be flayed [and used to copy scripture], and in delight Sadāprarudita happily shed blood [to be used as ink]. This [practice of paying respect to the Dharma] is the first gate of the sweet dew of immortality; it is [also] the ultimate virtue that results from entering the Way.

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2. Listening to the Dharma

The Fufazang jing (T.2058:321c26-322b27) says:

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The Buddha said, "Any sentient being, who wishes to escape from the great ocean of life and death in the three realms must rely on the boat of the Dharma; salvation is possible only by this. The Dharma is cool and removes the heat of desires. The Dharma is the marvelous medicine that can cure the illness of bondage. The Dharma is the truly good friend of sentient beings; it brings great benefits and transports them over all suffering. The reasoning behind this may be explained as follows. Sentient beings lack stability in their inner orientation and are affected by circumstances. Under circumstances that are good, they become good. Under circumstances that are bad, they become bad. When they are near evil friends they commit evil deeds, going from births to deaths endlessly. When they are near good friends they develop faith and a respectful mind; listening to the marvelous Dharma they will without fail escape from the three realms of suffering, and from the merit acquired in this way they will come to enjoy utmost happiness.

The king of Kapilavastu owned a white elephant, which destroyed his enemies; criminals were brought before the elephant and trampled by it. Later a fire burned the elephant's stable down. The animal was moved near a Buddhist temple where it heard a monk recite a verse of Dharma: "Good deeds lead to rebirths in heavens; evil deeds to rebirths in [lower realms]." When the elephant heard these words of Dharma, its heart became gentle and it developed a feeling of compassion. After this, whenever criminals were brought before the elephant it would only sniff at them with its trunk and lick them with its tongue, then it would move away, refusing to kill them. Seeing this, the king became frightened and called his ministers together to discuss the matter. One wise minister said to the king, "Having been brought near the temple the elephant must have heard the marvelous Dharma, and that has led to this result. It should now be taken near a slaughterhouse." The king adopted his advice. When the elephant saw the domestic animals being slaughtered, evil sentiments flared up fiercely and it became even more violent and cruel than before. We should take this as a confirmation of the fact that sentient beings lack stability in their inner orientation. Even an animal on hearing the Dharma develops the feeling of compassion, while witnessing slaughter increases its harmful mental states. How much more would this be the 164

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case with human beings? How could they not be affected by their circumstances? For this reason, wise ones should know to abandon evil when they see it and approach good when they perceive it. They should diligently listen to the Dharma scriptures.

One time a brahman, carrying a large number of human skulls, came to Kapilavastu and went all over the city trying to sell them, but even after a long time no one would buy them. The brahman became angry and shouted, "The people in this city are stupid and ignorant. If they don't buy these skulls from me I will spread a bad reputation about them." Several upāsakas (laymen) heard this and fearing that they would be reviled and abused, they brought money to buy the skulls. They [tested the skulls by] piercing them with a copper chopstick; if the chopstick passed through they offered a lot of money. If it went in halfway, they offered a small amount of money. If it did not go in at all, they did not offer any money for them. The brahman said, "These skulls are all the same. Why are you offering different payments for them?" The upāsakas answered, "If the chopstick passes through, it shows that while he was alive that person heard and accepted the marvelous Dharma and his wisdom was superior. Because he valued the Dharma so much, we are willing offer a lot of money for his skull. If the chopstick goes through only halfway, it means that even though that person heard a Dharma scripture he did not understand and appreciate it. For this reason we offer only a small amount. If the chopstick does not go in at all, that person did not hear the Dharma at all; therefore we offer no money for it." The upāsakas then took the skulls outside the city, built stupas [in which to enshrine them], and made offerings to them. When their own lives came to an end they were all reborn in heaven. This story illustrates the great deal of merit the marvelous Dharma possesses. The upāsakas took the skulls of those who had listened to the Dharma, built stupas for them, and worshiped them, and for these acts they were reborn in heaven. How much better would the reward be for those who listen to the Dharma scriptures, worship them, and respectfully carry the scriptures with them? The reward for meritorious deeds is indeed unlimited. In a future life one will achieve the supreme path. Therefore, if a wise person wishes to obtain supreme peace and happiness, he or she must listen to the Dharma scriptures with utmost sincerity. 165

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The Xianyu jing (T.202:436c8-437a26) says:

In the past, while the Buddha was in this world, there was an elder whose name was Anāthapiṇḍada living in the kingdom of Śrāvastī. He had faith in the Buddha's Dharma and honored it. Serving the Buddha's community as a donor, he provided for all the monks' needs. In Anāthapiṇḍada's house there were two parrots; the first was named Lüti and the second Shelüti. They were very intelligent and understood human speech. When they saw a monk arrive, they told those in the house to come out to welcome him. Some time later Ānanda came to the elder's house. He saw the parrots and preached to them the Four Noble Truths of suffering, the cause of suffering, the cessation of suffering, and the [eightfold] path. There was a tree in front of the gate, and when the birds heard the Dharma they flew up to the top of the tree, delightedly reciting the teaching. They stayed around the tree at night and were eaten by wild foxes. For this reason they were reborn in the heaven of the four heavenly kings; after their life span there ended they were reborn in Trāyastriṃśa Heaven; after their life span in Trāyastriṃśa Heaven ended, they were reborn in Yama Heaven; after their life span in Yama Heaven ended, they were reborn in Tuṣita Heaven; after their life span in Tuṣita Heaven ended, they were reborn in Nirmāṇarati Heaven; after their life span in Nirmāṇarati Heaven ended, they were reborn in Paranirmitavaśavartin Heaven; after their life span in Paranirmitavaśavartin Heaven ended, they were again reborn in Nirmāṇarati Heaven. In this way they came down to the heaven of the four heavenly kings. After their life span in the heaven of the four heavenly kings ended, they went up and were again reborn in Paranirmitavaśavartin Heaven. In this way they went up and down among the six heavens of the realm of desire seven times. They enjoyed pleasure at their will and reached the utmost limit of life spans in heaven, never experiencing untimely deaths. After this, when their lives came to the end, they were reborn among humans. They left the householder's life and became pratyekabuddhas, one named Tanmo and the other Xiutanmo. The Xianyu jing (T.202:437b2-20) says:

Once while the Buddha was in this world a monk recited scriptures very beautifully in the forest. At that time a bird, which loved hearing the Dharma, was in a tree and listened to the monk's recitation. The bird was 166

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later shot by a hunter and died. Because of the good karmic cause [of its having listened to the Dharma] the bird was reborn in Trāyastriṃśa Heaven. He was handsome and beautiful; endowed with a halo, he was incomparable. He knew his own former lives. Realizing that because he had heard a monk recite a scripture he had been reborn in that heaven, he brought heavenly flowers to the monk. He paid respect to the monk, asking about his well-being, and made an offering of heavenly incense and flowers. The monk, having questioned and learned the details of the story, asked the god to sit and then preached the Dharma to him, which made the god attain the status of stream-winner (srota-āpanna). Having attained this status, the god returned to heaven. If even a bird who hears the Dharma can obtain such boundless merits, how could a human being who believes and listens to the Dharma not receive good rewards?

The Shanjianlü (Samantapāsādikā, T.1462:697c1-21) says: In the past when the Buddha was still in the world he preached in the Campā kingdom, near Gargarā Pond. At that time a frog in the pond heard the voice of the Buddha preaching at the side of the pond. The frog immediately came out of the pond and running through the grass it came to listen to the Buddha's sermon. At that time a man herding a cow with a stick nearby saw the Buddha sitting down, preaching to an assembly. The man wanted to go to where the Buddha was right away to hear the Dharma. He stuck his stick into the ground and hit the frog's head by accident. The frog died immediately and was reborn in Trāyastriṃśa Heaven. As the reward for the merits accumulated earlier, his palace was twenty yojanas long and wide and he enjoyed pleasures with heavenly women. Then riding upon the palace as a vehicle, he came to the Buddha's place and paid respect to him, bowing his head to the Buddha's feet. The Buddha knew his circumstances and asked [him to explain them to others], "Who are you? You suddenly come to pay respect to me. Surrounded by miraculous light, your features are incomparably beautiful. The light illumines everywhere here." The frog deity answered in verse:

Once I had a frog's body.

I looked for food in water.

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I came out and was among the roots of the grasses.

A man herding a cow came with his stick to listen to the Buddha. With the stick he struck my head, and

I died and was reborn in heaven.

The Buddha used the verse the frog deity had uttered and preached to the fourfold assembly. At that time eighty-four thousand people in the assembly obtained the Way. The frog deity attained the status of streamwinner and with palms joined, he departed. 3. Seeking the Dharma

The Zabaozang jing (T.203:494c3-16) says:

There was once a woman who was very intelligent and deeply committed to the Three Jewels. She used to invite two monks at a time, following the monastic ranking, to her house to offer them a meal. Later one monk had his turn and came to her house; he was old, dumb, and quite ignorant. When the meal was over the woman earnestly asked the monk to preach a sermon. She spread a mat for the preacher and sat quietly with her eyes closed in front of it. The monk knew that he could not preach. As soon as the woman's eyes were closed he ran from her house and returned to the monastery. Nevertheless, the woman earnestly meditated that all constructed entities are impermanent and ultimately lead to suffering; they are empty and do not exist on their own. Contemplating this deeply, she achieved the status of stream-winner.

Having achieved this status, she went to the monastery looking for the monk in order to thank him for his kindness. The old monk, admitting his ignorance, left her and fled. He became even more ashamed and continued to hide from her. Still the woman looked for him ceaselessly. When he finally came out of hiding, she saw him and told to him in detail how thanks to him she had obtained the spiritual status [of stream-winner], and offered him a meal to repay his kindness. The old monk was greatly embarrassed and due to his self-reproach he too obtained the status of stream-winner. This illustrates how practitioners should earnestly and diligently seek the Dharma. Those who earnestly seek the Dharma will attain the goal without fail.

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The Dapanniepan jing (Nirvana Sutra, T.374:449b9-451b1) says: The Buddha said, "I remember that in the past I was a brahman, cultivating bodhisattva practices in the Himalayas. At that time there was no buddha present in the world, nor was there any Dharma taught in scriptures. Then the god Śakra saw a bodhisattva practicing austerities alone in the mountains and immediately came down to test him. The god changed his form into that of a truly terrifying rākṣasa, stood before the bodhisattva, and uttered the following half-verse: 'All dharmas are impermanent. This is the truth of samsara, of [all dharmas] coming into being and going out of being.' Having uttered this verse, the rākṣasa looked around everywhere in the four directions.

"When the bodhisattva heard this verse he was delighted. He rose from his seat and, holding his hair in his hand, looked around in the four directions. He saw no other human beings; he saw only the rākṣasa. He then approached the rākṣasa and asked him, 'Great being, where did you obtain the verse? The correct way of the buddhas of the three ages (past, present, and future) is expressed in this half-verse.' The rākṣasa answered, 'Do not ask. I have not eaten for many days. I have looked everywhere for food but could not get any. Hungry and thirsty, my mind became disturbed and I spoke the wrong words. These words are not what I know in my own mind.' The bodhisattva said, 'If you complete the verse for me, I will become your disciple for the rest of my life.' The rākṣasa answered, 'Your wisdom is too great. I worry about my body and cannot think of anything else. Right now I am so hungry that indeed I cannot even speak properly.' The bodhisattva said, "What do you eat?' The rākṣasa answered, 'I only eat warm human flesh and drink hot human blood.' As soon as the bodhisattva heard this, he said to the rākṣasa, 'If you will complete this verse, I will offer you my body [as food].' The rākṣasa answered, "Who could believe you? You would offer the body you cherish for the eight characters of the remaining verse?' The bodhisattva answered, "I will call witnesses. The gods Brahmā, Śakra, the four heavenly kings, and all the buddhas and bodhisattvas will be my witnesses.' When he heard this, the rākṣasa agreed. The bodhisattva was delighted. He slipped out of his robe and laid it down to serve as the preacher's seat. The bodhisattva said, 'Master, please 169

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sit here and preach the Dharma for me.' Then the rākṣasa said, 'When the samsara of coming into and going out of being ceases, there will be the happiness of nirvana.' When the rest of the verse was uttered the bodhisattva fell into deep thought. He wrote the verse on the surfaces of rock and trees, then climbed up a tall tree and threw himself from it. Before he hit the ground, however, he heard voices in mid-air. At that moment the rākṣasa changed his form back to that of the god Śakra, caught the bodhisattva, and placed him safely on the ground. Śakra repented, apologized, and after having made his greetings departed. Because [the bodhisattva was willing to] give up his body for a half-verse [of Dharma], after twelve kalpas he will achieve the supreme Way before Maitreya Buddha."

The Dapanniepan jing (Nirvana Sutra, T.374:497a20-b18) says: The Buddha said, "I remember that incalculable numbers of thousands of kalpas ago, a buddha called Śākyamuni appeared in this sahā world and for the benefit of sentient beings he preached the Great Nirvana Sutra. At that time I was at a good friend's place and heard the Buddha's Great Nirvana Sutra recited. I was delighted and immediately wished to make offerings, but I was poor and had nothing to offer. So I offered my body for sale, but due to lack of merit I could not find a buyer. On my way home I saw someone on the roadside and said to him, 'I want to sell my body. Will you buy it?' The man answered, 'There is something that the servants in my house are not able to do. I have a bad disease, for which a good doctor prescribed medicine. I must take three liang of human flesh everyday. If you agree to provide me with three liang of your flesh every day, I will give you five pieces of gold.' Hearing this, I was delighted and said, 'Give me seven days to take care of my affairs. I will then return and get to work.' The man said, 'I will give you one day.' I then took the coins, went to the Buddha, paid respect to him, and presented the gold to him. Then I listened to this scripture earnestly. I am ignorant and stupid and could memorize only one verse, 'The Tathāgata realized nirvana, stopping the cycle of birth and death forever. If a person listens earnestly [to this teaching] he will achieve unlimited happiness.' Having received this verse, I went to the house of the ill man. I gave three liang of flesh every day, but because I thought of this one verse I did not experience 170

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any pain. I did this every day without fail, and after a month the man's illness was completely cured. I then saw that my own body had also been restored to its original form. Thereupon, I made the vow to seek enlightenment and achieve buddhahood in a future life. I also vowed that at that time I would also be called Śākyamuni. This is the story behind my present attainment of the buddhahood."

The Ji yiqiefude sanmei jing (T.382:995c7-996c18) says: In the past, incalculable numbers of kalpas ago, a holy man called Zuisheng lived in a forest. He possessed the five supernatural powers and was constantly practicing compassion. Later, he thought, "Compassion by itself cannot save sentient beings. Only those who have learned widely can destroy the impure desires and wrong views of sentient beings and lead them to the correct view." Having thought this, he traveled around the cities and villages seeking everywhere for a teacher who could teach the Dharma. At that time the god Māra appeared to the holy man and said, "I have here a verse uttered by the Buddha. Now if you are willing to write the verse down, peeling skin off your body to serve as paper, drawing blood as ink, and using your own bone as the pen, I will tell you the verse." When he heard this, the holy man Zuisheng thought, "In the course of an uncountable number of thousands of kalpas I constantly cut myself for the benefit of others. I have experienced suffering beyond measure, yet without any benefits. I will now give up this impermanent body in exchange for the permanent and real Dharma." He was delighted with this thought and with a sharp knife peeled off some skin to use as paper, drew blood to use as ink, and broke off a bone to use as a pen. With palms joined, he turned to the god and asked for the verse. Seeing this, the god Māra became depressed and fatigued, and quietly disappeared. When the holy man saw this, he said, "I now am happy to offer parts of my body for the sake of the Dharma, peeling off my skin to use as paper, drawing blood to use as ink, and breaking off a bone to use as a pen. With my mind utterly sincere, free from any falsehood, I pray that if in any other world a being is present who can preach the Dharma, let him appear right before me." As soon as these words were spoken, from a buddha land called Puwukou ("Everywhere Free of Defilement"), 171

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A Forest of Pearls from the Dharma Garden, Volume III thirty-two buddha lands east of here, a buddha called Jingmingwang ("King Pure Name") suddenly appeared before him and cast a bright light over Zui sheng's body. His pain was immediately removed and his body was restored to its original condition. [Śākyamuni] Buddha then preached the samādhi of gathering all merits and virtues. When he heard this, Zuisheng acquired the ability to speak eloquently without hindrance. Having given this sermon, the Buddha disappeared. The holy man Zuisheng, who had acquired the ability to speak eloquently without hindrance, preached the superior Dharma widely to sentient beings and caused an incalculable number of sentient beings to dwell on the path of the three vehicles. One thousand years later his life ended and he was reborn in the Puwukou buddha land of Jingmingwang Buddha. Because he had honored the Dharma, he was then able to achieve buddhahood. [Jingmingwang] Buddha said to Jingwei [to whom the Buddha teaches in this scripture], "I myself was Zuisheng in the distant past." From this we know that if someone honors and seeks the Dharma, for the benefit of that person the Buddha does not enter nirvana and the Dharma does not disappear. Such a person will be able to see the Buddha face to face, even if in a different land, and obtain the correct Dharma. 4. Meritorious Responses

The Puyao jing (T.186:537a11-b9) says:

If a wise person listens to this scripture and with palms joined takes refuge in it, he will abandon the eight conditions that constitute the foundation of laziness and will realize the eight virtues. What are the eight virtues? First, becoming handsome in appearance; second, becoming powerful and prosperous; third, increasing the number of attendant relatives; fourth, becoming infinitely eloquent; fifth, learning quickly and renouncing the householder's life; sixth, being able to keep one's practice pure; seventh, achieving samādhi in meditation; and eighth, acquiring the wisdom that illumines everything.

If a Dharma master sits on a mat and recites this scripture, he will obtain eight seats of merits. What are the eight? First, obtaining the elder's seat; second, obtaining the seat of a cakravartin (universal monarch); third, 172

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obtaining the seat of the heavenly ruler; fourth, obtaining Maheśvara's seat; fifth, obtaining the seat of an arhat; sixth, obtaining the seat of a bodhisattva; seventh, obtaining the seat of a tathāgata; and eighth, obtaining the seat for turning the Dharma wheel and leading all sentient beings to liberation. If a Dharma master announces this Dharma widely and receives the response of praise, he will obtain eight pure conducts. What are the eight? First, his words and conduct will match without any discrepancies; second, his speech will be utterly sincere and free of any falsehood; third, he will speak only truth and no lies will be uttered in an assembly; fourth, people will have faith in his speech and not neglect or distance themselves from it; fifth, his speech will be gentle with nothing crude in it from the beginning; sixth, his voice will be melancholic, like the cry of a sorrowful phoenix; seventh, his body and mind will be in tune with the proper time, his speech will sound like the voice of the god Brahmā, and no one in the assembly will refuse to accept his instruction; and eighth, his speech will sound like the voice of the Buddha, agreeable to the minds of sentient beings. A person who studies this scripture will secure eight great storehouses [of teaching]. What are the eight? First, the storehouse of the meaning that never is wrongly abandoned; second, the storehouse of the receptive mind that understands everything and makes proper distinctions in the scriptural teachings; third, the storehouse of the past and the future with which one understands the teachings of all buddhas, fourth, the storehouse of dhāraṇīs, with which one remembers everything that one has heard; fifth, the storehouse of eloquence with which one propagates the scriptures among sentient beings, who accept it with delight; sixth, the storehouse of the profound Dharma, in which the teaching of the Three Jewels will never be lost; and eighth, the storehouse of honoring the Dharma, which leads immediately to the insight of the truth of nonarising. The Huayan jing (T.278:691b20-23) says:

Good friends, even with as much ink as [would fill] the great ocean and as many pens that together would form [a mountain as high as] Mount Sumeru it would still not be possible to exhaustively copy this scripture, covering each chapter, each teaching, each story of skillful 414b

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means, each teaching of [the emptiness of] all that rises, and the meaning of each phrase.

The Dasheng zhuangyan lun (T.1604:659c12-6) says:

There are ten kinds of correct practices for bodhisattvas with regard to the Mahayana teaching: (1) copying [scripture], (2) making offerings to it, (3) circulating it, (4) listening to it, (5) reading it, (6) teaching it to others, (7) reciting it, (8) interpreting it, (9) reflecting carefully on it, and (10) cultivating it. These ten correct practices produce incalculable merit. The Zhongbian fenbie lun (T.1599:461a28-b3) says:

There are ten ways of cultivation in the Mahayana: (1) copying [scripture], (2) making offerings to it, (3) giving gifts to others, (4) listening singlemindedly to what others recite, (5) reading [the scripture] oneself, (6) choosing the right expressions and meanings that accord with the truth, (7) explaining clearly the spiritual truth and meanings of its expression, (8) listening to recitation with the correct mental attitude, (9) reflecting truthfully on the teaching of emptiness, and (10) having understood the teaching, practicing it so as not to regress.

The Pusazang jing (Dabaoji jing, pusanzang hui, T.310:315a28-b19) says: Furthermore, Śāriputra, these good men and women receive this scripture, respectfully listen to it, recite it, understand its meaning, and preach it widely to others. You should know that these people gain ten kinds of meritorious and praiseworthy benefits. What are the ten? First, achieving the wisdom of quickness of wit; second, achieving eloquent wisdom; third, achieving sharp wisdom; fourth, achieving the wisdom that works rapidly; fifth, achieving the wisdom that is broad in scope; sixth, achieving the wisdom of profound depth; seventh, achieving the wisdom that penetrates all phenomena; eighth, achieving the wisdom of nonattachment; ninth, constantly seeing the Tathāgata before oneself and, having seen him, praising him with beautiful verses; and tenth, being able to ask the Tathāgata intelligent questions and being able to explain and resolve doubts and criticism. Śāriputra, this is called gaining ten kinds of meritorious and praiseworthy benefits. 174

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Furthermore, Śāriputra, these good men and women receive this scripture, recite it, understand its meaning, and preach it widely to others. You should know that these people gain another ten kinds of meritorious and praiseworthy benefits. What are these ten? First, to take pleasure in always avoiding unwholesome friends; second, to take pleasure in always being close to wholesome friends; third, to be able to loosen all bondage to Māra; fourth, to destroy Māra's army; fifth, to be able to effectively reject all defilements; sixth, to maintain in all practices the constant attitude of giving; seventh, to turn away from all teachings that lead to rebirth in inferior realms; eighth, to turn toward all teachings that lead to nirvana; ninth, to preach well about all pure deeds of giving that lead beyond life and death; and tenth, to skillfully study and follow all the rules that bodhisattvas should follow, and to honor the commands of all the buddhas. These are called the ten kinds of meritorious and praise-worthy benefits. The Niepan jing (Nirvana Sutra, T. 374; ref. Dafangbian fobaoen jing, T.156:157b12) says, "The Dharma is the mother of the Buddha. The Buddha is born from the Dharma." All tathāgatas of the three ages worship the Dharma. The Duwujiji jing (ref. Liuduji jing, T.152:35b22-6a24) says: There was once a monk who diligently practiced and guarded the Dharma. The scripture he could recite was the Perfection of Wisdom. Everyone who heard him recite [the scripture] was filled with joy. A young boy, seven years old, who was herding sheep outside the city, heard from a great distance the sound of the monk reciting the scripture. The boy immediately came to the temple, paid respect, and listened to the words of the scripture. When the teaching on the emptiness of form was given, he immediately understood it. The boy asked the monk a question but the monk could not answer. The boy then explained the meaning of the teaching to the monk. This was a teaching that was heard only rarely and in the distant past. The monk was puzzled by the extraordinary wisdom of the small boy. The boy then left, but while herding an ox in the mountains he came across a tiger and was killed. The boy was then reborn in an elder's family. When the elder's wife became pregnant she could recite aloud the Perfection of Wisdom, and continued to do so ceaselessly from morning to evening. People 175

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A monk then came to the house and, delighted by the elder's wife's voice, said, "This is not a case of ghost possession. She is reciting a scripture." The wife came out and paid respect to the monk, and then preached to him. She was able to resolve all doubts and difficulties and explain everything completely. The monks present were delighted. When the time came, the wife gave birth to a boy. At birth he knelt with palms joined and preached the Perfection of Wisdom. After giving birth the wife recovered to how she was before she became pregnant. The monk said, "This child is truly a disciple of the Buddha. Raise him with great care. The child will later become a great teacher for all people. We will all follow him and receive his instruction."

By the time the boy was seven years old he had mastered all the teachings of the Way; standing high above all others, his wisdom was limitless. Where mistakes had occurred in the copies of scriptures he corrected and established the correct edition. Wherever the boy went he converted and taught people. At the house of the elder five hundred people, young and old, all learned from the child. Eighty-four thousand people decided to seek the unsurpassed and true Way. Five hundred monks heard the sermon given by the boy and, having removed defiling desires, achieved liberating understanding. They were determined to seek the Great Vehicle and obtain the purity of the Dharma eye. The boy at that time was none other than myself. The monk was Kāśyapa Buddha.

The Shelifu chutai jing (ref. Zhidu lun, T.1509:137c10-11) says, "While the mother was pregnant with Śāriputra she also became intelligent." The Gaoseng zhuan (T.2059:330a18-9, b2; 331a8) says: While his mother was pregnant with Kumārajīva she became intelligent. She [used to be able to] recite one thousand verses. After she became pregnant, she acquired two thousand [additional] verses each day. She first achieved the status of stream-winner; later she became a once-returner. 5. Dharma Masters

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The place where a Dharma teacher circulates this teaching is the place where the Tathāgata walks. One should mentally treat that Dharma teacher as a good spiritual friend, honoring him as if he were the Buddha. If you see this Dharma teacher, joyfully pay respect to him, honor and praise him. Also: Even if I (the Buddha) lived in the world for one world age, or nearly one world age, [I would] not be able to describe exhaustively the merits of the Dharma teacher who circulates this scripture. Even if a good man or woman [were to go to the extreme of] shedding blood on the ground where this Dharma teacher walks so that dust does not arise, this would not be adequate to honor him. It is so difficult to receive and practice the Tathāgata's Dharma wheel [of teaching].

The Huayan jing (T.278:626b1-10) says:

Take the garuḍa king in comparison. The bird flies around the empty sky and stays safely there. He observes with eyes of purity the great palace of the dragon king of the ocean. He powerfully moves his two wings and divides the water of the ocean water into two parts. He knows which of the male and female dragons is about to die and snatches them away. The Tathāgata, Arhat and Correctly Enlightened One, compared with the garuḍa king, is also like this. He safely stays in the empty sky and observes with eyes of purity all the sentient beings inside the palaces within Dharma realms to see whether there are sentient beings whose good karmic roots have reached maturity. Powerfully mobilizing his ten powers and with the two wings of cessation and contemplation [the Tathāgata] divides the water of the great ocean of the desires and in accordance with the needs of these sentient beings leads them out of the ocean of birth and death, establishing securely [for them] the Tathāgata's unobstructed path. The Niepan jing (Nirvana Sutra, T.374:384c28-29, 406b18-21, 417b15-16, 496c19; T.375:624c21-22, 647b6-8, 658b17-18, 740b5) says: A man or woman of a good family who hears the name of this scripture will never be reborn in any of the four lower evil realms of birth. . . . If [the sound of] this scripture enters the ear of a sentient being, then all evil Avīci Hell karma is removed. . . . If [the sound of] this scripture enters the ear of a sentient being, then for the period of seven world ages that 177

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sentient being will not be reborn in a lower evil realm of birth. . . . If one learns that the Tathāgata is eternal and does not undergo change, or if the sound of the two characters for "eternity" enters one's ear even once, one will be reborn in heaven. After liberation he or she can achieve realization of the truth of the Tathāgata's eternity and immutability. The Huayan jing (T.279:187c28-188a1; ref. T.1522:155b21-23) says: Hearing one phrase of the rarely heard Dharma is superior to receiving [all] the rare jewels of the trichiliocosm universes. If a bodhisattva hears one verse of the correct Dharma, he gives rise to the thought of the [most] superior possession and obtains a superior rank to that of a universal monarch. The Fahua jing (Lotus Sutra, T.262:47c3-7) says:

If a man or woman of good family receives and practices this Lotus Sutra, reading it, reciting it, explaining its meaning, and copying it, that person will obtain eight hundred kinds of merit of the eyes, one thousand two hundred kinds of merit of the ears, eight hundred kinds of merit of the nose, one thousand two hundred kinds of merit of the tongue, eight hundred kinds of merit of the body, and one thousand two hundred kinds of merit of the mind. The Niepan jing (Nirvana Sutra, T.374:398a9-12, 398c9-399a5; T.375: 638b18-20; 639a20-b19) says:

After I entered nirvana, if people hear this wonderful Mahayana scripture and believe and honor it, they will not be reborn in the lower evil realms in future for a hundred thousand myriad world ages.

Also:

Even if one decides to seek the path under buddhas as numerous as the grains of sand in the Ganges River, thereafter never reviles the Dharma in evil worlds, and loves and delights in this scripture, that person [still] cannot teach it clearly and extensively to others. Even if one decides to seek the path under buddhas as numerous as twice the number of grains of sand in the Ganges River, thereafter never reviles the Dharma in evil worlds, and understands, believes, practices, and recites the scripture, that person still cannot teach it extensively. Even if one decides to seek the path under 178

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buddhas as numerous as three times the number of grains of sand in the Ganges River, thereafter never reviles the Dharma in evil worlds . . . and copies the scripture in scrolls, even then that person would not be able to explain to others the deep meanings they do not understand. If one decides to seek the path under buddhas as numerous as four times the number of grains of sand in the Ganges River, thereafter never reviles the Dharma in evil worlds . . . and copies the scripture in scrolls, that person will be able to teach others [only] one-sixteenth of the meaning of the scripture. If one decides to seek the path under buddhas as numerous as five times the number of grains of sand in the Ganges River . . . in the evil world that person will be able to teach others eight of the sixteen parts of the meaning of the scripture. If one decides to seek the path under buddhas as numerous as six times the number of grains of sand in the Ganges River . . . in the evil world that person will be able to teach others twelve of the sixteen parts of the meaning of the scripture. If one decides to seek the path under buddhas as numerous as seven times the number of grains of sand in the Ganges River . . . in the evil world that person will be able to teach others fourteen of the sixteen parts of the meaning of the scripture. If one decides to seek the path under buddhas as numerous as eight times the number of grains of sand in the Ganges River . . . in the evil world copies the scripture in scrolls and encourages others to copy it, listens to the Dharma and encourages others to listen and practice accordingly, that person will be able to understand fully the complete meaning of the scripture. 6. The Sin of Reviling

[the Dharma]

We now [live] in the age of decline. The Dharma follows human corruption. Religion is adulterated by worldly concerns. The transmission has diverted from the truth. Different kinds of teachings are mixed up and practiced simultaneously. People do not study the Buddhist scriptures but concentrate exclusively on worldly books. Even when they copy scriptures, their hearts are not in it. They do not observe the rules of purity and also make many mistakes. They place scriptures in domestic residences. Sometimes the scriptures are placed near the entrance. People are not concerned even if the scriptures are damaged by wind, rain, and insects. Consequently, the scriptures lose their 179

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miraculous powers. Even when people recite them the scriptures do not bring the benefits of relieving suffering. This is because our hearts are not in what we do, and because people grow increasingly more arrogant. The Jingfu jing says:

The instruction for students [who copy] scriptures is that they cannot reverse the order of two characters or duplicate dots [incorrectly]. If they do so, they will fall into realms of delusion for five hundred lives and not be able to hear the correct Dharma.

The Daji jing (T.397:290c19-22) says:

If sentient beings commit evil deeds [such as] damaging the Dharma, reviling holy beings, place obstructions in the path of those who teach the Dharma, skip characters in copying scriptures, destroy other people's teachings, or hide other people's scriptures, for these deeds they will be reborn blind.

The Dabanruo jing (Greater Perfection of Wisdom Sutra, fascicle 440, T.220:215c28-216a3) says:

The Buddha said, "Good men and women, if when you are copying the profound sutra of the Perfection of Wisdom, if you yawn frequently and laugh uncontrollably, despise others, become unsettled and irritable both physically and mentally, mix up the order of phrases and get confused about the teaching, fail to get the meaning, or unexpected interruptions occur and the copying is not completed, [in such cases] you should know that Māra is causing this for the bodhisattva."

The Dasheng lianhuazang jing says:

If one has received the Buddha's precepts and fails to protect them in the future, [yet] claims to be a [follower of the Buddha], this person will be [unable to find his way] in the Mahayana, just as when someone tries to find his way in the dark of the night. If [such a person] claims, "I have gotten the Buddha's teaching," [he or she] will undergo suffering beyond description in the hell of steel spears. After coming out of that hell the person will be dumb and blind and will not be able to encounter the correct Dharma.

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The Anan qing jielü lun (ref. Datang neidian lu, T.2149:336a9) says: If while reading sutra, vinaya, and Abhidharma texts monks, nuns, and lay followers handle the rolls of the scripture while talking, in the calculation of the number of years in the Heaven of the Thirty-three [Gods] they will have committed a grave duṣkṛta offense and will receive the punishment of rebirth as an animal for the period of two myriad years. They will be reborn among deer; they will be dragged around and whipped; the pain will be unbearable. If they touch the scripture, sutra, vinaya, or Abhidharma [text] while joking harmlessly, they will receive the same punishment as above. If they place a scripture, sutra, vinaya, or Abhidharma [text] under the awning outside the scripture and image hall, they will have committed the grave duṣkṛta offenses for a period of eight hundred years in the calculation of the Heaven of the Thirty-three [Gods], and will receive the punishment of rebirth as an animal for a period of two myriad years. They will be reborn among pigs and dogs. Even if they are reborn as a human, for a period of myriad years they will live among refuse and will not be free.

The Daping jing (Greater Perfection of Wisdom Scripture, T.223:304c10-25) says: These people spoke disparagingly about the omniscience of the buddhas of the three ages. The karmic effects of damaging the Dharma created causes and conditions and they fell into great hells for incalculable numbers of years. These destroyers of the Dharma are moved from one great hell to another. If a kalpa fire breaks out they are reborn in a great hell in another world and move from one great hell to another there. If a kalpa fire breaks out there they are reborn in a great hell in yet another world and move from one great hell to another there. In this way they travel through hells everywhere. When a kalpa fire breaks out they die, but because their karmic causes and conditions are not yet exhausted they are reborn in a great hell in another world, where they move from one great hell to another, receiving an incalculable amount of suffering. When the kalpa fire [in the last of these worlds] breaks out, they are taken to a different land elsewhere and are born among animals. They are punished for 181

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the crime of destroying the Dharma there as in the hells described above. As the gravity of sin lessens they are sometimes reborn in human bodies, or in a household of blind people, or in a caṇḍāla family, or in the families of various kinds of lowly people, such as lavatory cleaners or carriers of corpses. They are born with no eyes, or with one eye, or blind; they may be without a tongue, without ears, or without arms. Where they are born there will be no buddha, no Buddha's Dharma, nor disciples of the Buddha. This is because by committing the destruction of the Dharma they accumulated heavy [negative] karma. The Niepan jing (Nirvana Sutra, T.374:399a23-b14) says: Those who do not have faith in this scripture will suffer incalculably from illnesses in this life, and frequently be abused by other sentient beings. After death, others will despise them. Their facial features will be ugly. They will have a hard time securing livelihood. Even the little that they get will be of very poor quality. They will be reborn in poor and lowly families that revile the correct Dharma. At the moment of death they will encounter political disturbances. Armed groups will compete with each other and rulers will be tyrannical and violent. Vengeful enemies will invade. Even if they have good friends they won't be able to see them. What they need of livelihood they won't be able to obtain. Even if they manage to get some gains they will still constantly suffer from hunger and thirst. These people will only be known among the lowest. Kings and ministers will not include them in their lists of [officials]. Even if they hear any teaching they will not accept its truth. These people will be like birds whose wings are broken and are unable to fly. Similarly, these people will not be reborn in the future in the benevolent realms of human beings or gods.

If people believe the Mahayana sutras, even if they were originally born with an ugly appearance, due to the merit of the sutras they will become handsome. Their appearance will improve day by day, and eventually they will become [so attractive] that human beings and gods will take pleasure in seeing them. People and gods will pay respect to them, become attracted to them, and will find it difficult to leave them. Kings and ministers and members of their family will all love to hear what they teach and respectfully accept it. If any of my hearer (śrāvaka) disciples 182

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wishes to carry out the foremost and rare practice, they should widely teach these Mahayana scriptures.

People of good families, the fog may be so encompassing that one may think that it will not allow the light of the sun to come through, yet when the sun comes out the fog dissipates completely. People of good families, the evil karma of sentient beings is like this. It may be so powerful that it seems impossible to see the great sun of nirvana through it. Yet, when the sun comes out it will remove all evil karma.

The Fahua jing (Lotus Sutra, T.262:15b25-c2, c27-28, 16a8-9) says: While the Buddha is in this world, or after his extinction, if one reviles this scripture, or on seeing those who recite, copy, and practice it they despise, hate, or hold grudges against them, the sin of that person is as follows. When the person dies, he will be reborn in Avīci Hell for the period of one world age. When the world age ends that person will be reborn, and in this way [he or she] will undergoes lives through an infinite number of world ages. When they come out of hell they will fall to the realm of animals. In rebirths through an innumerable number of world ages, they will be born deaf and dumb, without any sense organs. [The Buddha] said to Śāriputra, "If I were to speak of the sins of those who revile this scripture, I would not be able to exhaust the topic for [the duration of] one world age."

Concluding verses say:

The teaching is transmitted in the three storehouses [of scriptures and] Teaches compassionately the eight causes.

It reaches widely all sentient beings.

In showing the mysterious path to those with the capacity for enlightenment,

It displays its power like the summer's heat, or

Gently, like the warmth of spring.

After days of decay and drying up,

Its luster is pleasant.

Rolled up, [the scripture] holds auspiciousness within; Extended, it presents wisdom.

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