A Forest of Pearls from the Dharma Garden Volume III

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Chapter Eight

Paying Respect to

the Sangha

(This section has four parts:) (1) Introduction, (2) Scriptural Support, (3) Benefits of Paying Respect, and (4) Damages for Disparaging [the Sangha Jewel].

1. Introduction

Now I will discuss the Sangha Jewel (i.e., the monastic order). [The monks] observe the precepts and adopt an otherworldly appearance and demeanor; they aim at [goals] beyond this world and decide to seek them; they reject worldly [concerns] and follow the Dharma; they remain unaffected by official honors; their families cannot fathom their thoughts; they spread the Way and repay their four kinds of debts [namely, to parents, sentient beings, rulers, and the Three Jewels]; they nourish virtue to enrich the three modes of existence [namely, as sentient beings in the [three] realms of desire, form, and formlessness]; they aim higher than rebirth as human beings or gods and they value things greater than gold and jade. Such people are called monks. Thus, we know that the benefit of the Sangha Jewel is beyond recording. Therefore a scripture says that whether monastics observe the precepts or violate them and whether they rank as senior or junior, we must all pay deep respect to them and not despise them. If we do not follow this teaching we take on a grave sin.

If we wait until another Taigongwang (Lü Shang, the great sagely minster who assisted King Wen of Zhou in ancient times) appears before appointing a minister, then there will be no minister for a thousand years. If you need Kumārajīva (the great translator of Buddhist scriptures) as your teacher, there won't be [another] Kumārajīva [even] in ten thousand generations. Why 215

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should the failure of one monk [who does not observe the precepts] affect our treatment of the [entire] Buddhist school? Nor should the failure of one person in observing the precepts cause us to make light of a superior teaching. We should not "destroy people (or failed monks) because of the Way (or the precepts)"; then we would not be "letting people (i.e., monks) make the Way (the Buddhist teaching) greater." We cannot "destroy the Way (the Buddhist school) because of people (failed monks)," because the Way (the Buddhist teaching) is the teacher of the people (the monks).

Śākyamuni and other buddhas constitute the true Buddha Jewel; the teaching spoken by the Buddha's golden mouth constitutes the true Dharma Jewel; world-renunciants who have attained the spiritual fruit constitute the true Sangha Jewel. If we see a world-renunciant and pay respect even once, ten thousand [kinds of karmic] bondage melt away forever like ice. If we offer praise even once, a thousand calamities disappear like mist. If for lack of good fortune we fail to encounter the [Buddha's own] right Dharma, we rely on the traces left of it and take shade beneath it. With gold, sandalwood, silk, lacquer, and linen, colored red and green, we make images of the Holy One and call them the Buddha Jewel. Writing down the profound speech [of the Buddha] on paper, silk cloth, and bamboo, we call it the Dharma Jewel. Those who shave their hair, dye their robes, and carry an almsbowl we call the Sangha Jewel. These three, though temporary in their embodiment, give expression to the true appearance [of the Buddha]. If we respect them we put an end forever to the long flow [of rebirth]. If we dishonor them we invite the retribution of suffering. Even if a piece of wood is not one's own mother, paying respect to it brings responses that last more than a thousand years. Even if ordinary [monks] are not holy monks, paying respect to them brings luminous effects that go beyond ten thousand generations. Thus we learn that once this "wind" [of the teaching of the Three Jewels] is fanned, both the near and the far "bend" to it, honoring it accordingly. [The Three Jewels] mysteriously benefit [all] sentient beings. It is difficult to fathom [the working of] spiritual efficacy. Falling short in places, we commit great sins. Having renounced the householder's life, [monks should] reform [their own] worldly practices in accordance with the true principle.

[The rulers of] the Song dynasty lacked knowledge and first believed in evil and deluded teachings, and they disturbed the order of things. The people, 216

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both monastic and lay, were alarmed. Later they came to understand [the cruelty of] animal sacrifice ("coating bells with the blood of sacrificial animals") and turned to the [compassionate] practice of paying respect. Consequently the house of Song was able to rule over the southern barbarians, the small groups that live in a narrow area, and the mountainous land of Yangzi and the Han River region. How much more powerful the effect of proper rites would be in a large kingdom under the rule of a Buddhist golden wheel-turning monarch (cakravartin).

The Record of Rites, on the other hand, says, "Soldiers wearing armor do not [observe the norms of] paying respect" (Liji, Quli 1). This should not be taken simply as the failure to observe the rites. [Now,] monastics who have renounced the world wear the armor of the Buddhist virtue of forbearance. They may seem to violate laypeople's moral principles but monastics stand far above these principles.

The Three Jewels are identical [with each other]. We should pay respect to, or worship, them equally. It is wrong to onesidedly honor the Buddha and Dharma (i.e., the teaching) and reject monks and nuns (i.e., the Sangha). The Dharma does not spread itself; its dissemination depends on human beings. Because it is human beings who spread the Way, we should respect them (i.e., monks and nuns) [as much we do the Way itself]. 2. Scriptural Support

The Fanwang jing (T.1484:1008c4-6) says:

The Dharma of renunciants is that they should not pay respect to a king, their parents, and the [other] six categories of relatives. They also should not pay respect to ghosts.

The Nirvana Sutra (T.374:399c12) says, "Those who have renounced the householder's life should not pay respect to their family members. The Four-part Vinaya (Sifen lü, T.1428:940a26-29) says, "The Buddha ordered the monks to honor each other according to seniority. They should not pay honor to any layperson."

The Fo benxing jing (Fo benxing ji jing, T.190:900c17-27) says: King Śuddhodana and his retinue of one hundred officials paid honor to the Buddha one by one. The Buddha said, "You should now pay honor to 217

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A Forest of Pearls from the Dharma Garden, Volume III the monk Upāli and the other monks." When the king heard the Buddha's instruction, he rose and, bowing his head to the ground, paid respect to the five hundred monks who had renounced the householder's life. He paid respect to each monk one by one.

The Sazhe niqian jing (T.272:336b3-5) says:

If one reviles the teaching for śrāvakas or pratyekabuddhas or the Mahayana teaching and places obstructions in the way of their practice, one commits a root offense. (Note: If monks and nuns follow the Small and Great Vehicle sutras and do not pay respect to rulers and parents, this would constitute honoring the Buddha's teaching. If they disobey the Buddha's teaching and make [monks and nuns] kneel and pay respect to laypeople [such as rulers and parents], this [would] mean not believing the Buddha's words. Therefore, this constitutes a root offense.) The Shunzhenglilun (T.1562:554c28-555a1) says:

Heavenly gods do not dare receive worship from those who have received the five precepts, just as the rulers of kingdoms do not seek worship from monks. This is for fear that [such acts of worship] will cause a loss of the merits [they have accumulated] and shorten [their] lives. The Nirvana Sutra (T.374:399b28-c14; T.375:640a15-640b2) says: The Buddha said to Kāśyapa, "If someone is to advocate and protect the right Dharma, such a person must from [the beginning] express [the wish to] sacrifice himself as an offering. As I taught in a Mahayana sutra, 'If someone knows the Dharma, whether old or young, we must make offerings to them and reverently worship them, in the way the brahmans serve fire. If someone knows the Dharma, whether old or young, we must make offerings to them and reverently worship them, in the way the heavenly gods serve Śakra.'"

Kāśyapa said to the Buddha, "If a senior [monk] who has observed precepts for a long time receives from a junior [monk] something of [the Dharma] that he has not heard [before], should [the elder monk] pay respect to the junior monk? If [a senior monk] pays respect [to a junior 218

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monk], then we could not call that observing the precepts. If a junior monk who observes the precepts hears from someone who has violated precepts in the past something of the Dharma that he has not heard [before], should the junior monk pay respect to that person? If a renunciant received from a layperson an instruction on something he has not heard [before], should the monk pay respect to that layman? [To the contrary: according to the Vinaya] a renunciant should not pay respect to a layperson. In the Buddha Dharma a junior monk should pay respect to an elder monk. Because the elder monk had previously received the complete set of the precepts and mastered the proper manner of conduct, the junior monk should pay respect and present offerings to the elder monk."

The Zhong ahan jing (T.26:421c5-14) says:

What is [meant by knowing who is] superior [among people]? Monks know that there are two kinds of people, those who have faith and those who don't. Those who have faith are superior; those who don't are inferior. Among those who have faith there are two kinds, those who often go to see monks and those who don't. Those who often go to see monks are superior; those who don't are inferior. Among those who often go to see monks there are two kinds, those who pay respect to monks and those who don't. Those who pay respect to monks are superior; those who don't are inferior. Among those who pay respect to monks there are two kinds, those who ask about sutras and those who don't ask about sutras. Those who ask about sutras are superior; those who don't are inferior. The Jiu zapiyu jing (T.206:518c14-17) says:

Once there was a king who went hunting. Every time he saw a monk he dismounted from the carriage and paid respect to him. The monk would say, "Great king, stop! You do not have to come down from the carriage." The king would say, "I go up and do not come down. The reason I say I go up is that if I pay respect to a monk now, after death I will go up to heaven. That is why I say I go up but do not come down." The Shanjianlü (Samantapāsādikā, T.1462:791a4-17) says: 219

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A Forest of Pearls from the Dharma Garden, Volume III King Śuddhodana paid respect to the Buddha and said, "Three times I paid respect by bowing to the Tathāgata's feet. First, when the Buddha was born, Asita predicted that if the child remained a householder he would become a wheel-turning monarch (cakravartin), but if he left the householder's life he would surely become a buddha. At that time the ground quaked. I recognized the [child's] supernatural powers [in this way] and immediately paid respect to him. Second, I went out for an excursion in the middle of a cultivated field and saw the Bodhisattva sitting under a jambū tree. In the afternoon, when the sun had moved, the tree's shadow did not move [from the position it had been earlier in the day] and still shaded the Bodhisattva's body. I recognized his supernatural powers [in this way] and immediately paid respect to him. Third, I just now welcomed the Buddha to my kingdom. The Buddha ascended into the sky and performed eighteen miraculous demonstrations, conquering non-Buddhist teachers. I recognized his supernatural powers [in this way] and immediately paid respect to him."

The Zhong ahan jing (Za ahan jing, T.99:293a5-b7, 293c3-6, 12-15, 293c18-294a6) says:

At that time the Buddha [who was staying in the Jetavana Garden] said to monks, "At one time in the past the god Śakra wanted to go to the garden [at Jetavana] and ordered the charioteer to ready a chariot [drawn by] a thousand horses. The charioteer prepared the carriage and addressed Śakra, "Kauśika, the carriage is ready." Having been informed, Śakra then came down from Vaijayanta Hall [to Jetavana], and, facing east with palms joined, paid respect to the Buddha. When the charioteer saw this he was frightened, his hair stood on end, and he dropped his driving whip to the ground. The god Śakra saw this and said in verse:

Which ghost frightened you?

[You dropped] the horsewhip onto the ground.

The charioteer answered Śakra in verse:

I see the king of gods, Śakra,

The husband of the [asura] Sujā.

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I was frightened and

Dropped my horsewhip to the ground [for the following reason]. [I always see]

All beings of the earth,

Greater and smaller kings, human and divine, And the Four Guardian Rulers The gods of the Thirty-three Heavens— They all pay respect to Śakra. Where is there anyone who is worthy of greater respect? [To whom he] now turns, facing east, With palms joined, paying respect. Then Śakra answered in verse: I am indeed the most honorable among all kings Of the world, greater and smaller, The Four Guardian Rulers, and The gods of the Thirty-three Heavens. Therefore they all come to pay respect [to me]. Yet, there is also in this world, [One who has achieved] the perfect supreme enlightenment [of the Buddha].

He is called the perfect great teacher. Therefore, I pay respect [to this master, the Buddha]. The charioteer responded again: This [Buddha] must be the most superior in the world. Therefore Heavenly King Śakra Pays respect [to him] with palms joined. I should now pay respect

To the being to whom the heavenly king pays respect. The Buddha told the monks, "The heavenly deity Śakra is a supernatural king, yet he still pays respect to the Buddha and Dharma. Monks who have renounced the householder's life and study the Way should also pay respect to the Buddha in the same manner. Śakra, who is the husband of Sujā, pays 424a

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respect to the Dharma and Sangha, and also praises the Dharma and Sangha. You who have correct faith, having renounced the householder's life and studied the Way, should also praise the Dharma and Sangha." Then Śakra came down from Vaijayanta Hall and with palms joined paid respect in all directions. At that time the charioteer saw Śakra come down from Vaijayanta Hall and in the middle of the courtyard [of the Jetavana Garden], with palms joined, pay respect in all directions. Seeing this, he was frightened and dropped the horsewhip to the ground. Then he said in verse:

Why, Kauśika, do you value the one who has renounced the householder's life?

Please explain this to me, who hungers and thirsts to hear [your explanation].

Then the heavenly deity Śakra answered in verse: I pay respect to those who have renounced the householder's life [and live accordingly].

They travel freely everywhere, without calculating where to go and where to stop.

In cities, villages, and lands, nothing troubles their mind, They do not accumulate material goods,

And only practice meditation free of desire, Wherever they go, they do not seek anything; For them only nonaction is pleasure.

When they speak, they speak of meditation as good; When they refrain from speaking, they remain in quiet meditation. People have conflicts among themselves, each differing from others. Only those who have renounced the householder's life Are free from conflict even in the midst of conflict. Among all sentient beings they give up [the use of] swords and sticks.

In the midst of material goods, they transcend [attachment to] them, They do not become intoxicated nor belligerent. They keep away from all evils.

For this reason I pay respect to them.

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Then the charioteer again said in verse:

Those to whom Heavenly King [Kauśika] pays respect

Must be superior [to any other] in the world.

Therefore, from today onward,

We should pay respect to them.

The Pudawang jing (T.522:794c7-795c5) says:

The king of the Bhoga kingdom, called Samantadatta, ruled over many kingdoms and received tributes from everywhere. The king himself honored the Buddha's Dharma and never deviated from it. Always compassionate, he took pity on ignorant subjects who did not know of the Three Jewels. Every time a vegetarian feast was held he ascended up a tall building, burned incense, and lowered his head to the ground to worship [the buddhas in all directions].

Ministers and subjects of the kingdom wondered about the king's behavior. They argued among themselves, saying, "The king is the most honorable among the ten thousand subjects. People both far and near pay respect to him, prostrating themselves. When the king speaks, people obey. What emotions and desires have caused him to debase and humiliate himself, departing from dignified conduct and bowing his head to the ground?" Ministers often discussed like this among themselves but no one dared to remonstrate the king directly.

The king ordered the carriage prepared for departure and then left the palace, accompanied by thousands of ministers and subjects. Before long, they unexpectedly encountered a monk. The king descended from his carriage, rejected the cover of decorative umbrellas, and joined the crowd that was following him. He then lowered his head to the ground and worshiped the monk. The king did not complete his journey but quickly returned [to the palace] to prepare a meal [for the monk]. Thereupon, his ministers reprimanded him, "Great king, worthy of the greatest honor, why on encountering a monk on almsround should you lower your head to the ground? Everyone in the world treats his or her head as the most valuable [part of their body]. In addition, you are a king, not like ordinary people."

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The king then ordered his ministers to look for a human head as well as the heads of a cow, horse, pig, and sheep. The ministers looked everywhere and after several days found all the heads. They reported to the king, saying that the heads of a corpse and the six animal heads they had been ordered to look for had been obtained. The king said, "Go to the market and sell them." The ministers then sent someone to sell them. The heads of the cow, horse, pig, and sheep were all sold but no one would buy the human head. The king said, "Lower the price and try to sell it. If it still doesn't sell, give it away to a beggar." Even following these instructions the human head had not been sold after several days. Beggars also refused to take it. The corpse head became bloated and smelled so badly that people would not come close to it. The king angrily remonstrated the ministers, "Earlier you criticized me, saying that a human head is the most valuable; that I should not humiliate myself by bowing my head to the ground! Now all six animal heads have been sold, yet [even] a beggar would not take the human head!" The king then ordered his ministers to prepare a carriage to go outside the city to the marsh field. The ministers who received the order were all frightened.

The king said to his ministers, "Do you remember the young boy who during the time of the previous king always held an umbrella for him? The ministers answered, "Yes, such a person indeed existed." The king said, "Where is that young boy?" They answered, "He died seventeen years ago." The king said, "What was the moral conduct of this boy like?" They answered. "We saw him serve the previous king. He observed the rules of purity reverently and maintained his faith. He did not say anything against the Dharma." The king told his ministers, "If you saw the clothes that the boy wore while he was alive, would you recognize them?" The ministers said, "Though it has been a long time we would recognize them." The king ordered his attendant to go to the inner storehouse and bring the clothes of the deceased boy, which soon arrived. [The king asked the ministers,] "Are these the clothes?" [They answered,] "Yes, these are indeed the clothes." The king said, "If you saw the boy's body now would you recognize it?" The ministers all fell silent and did not reply. After a while they said, "Our sight is inferior and we wouldn't be able to recognize it." 224

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The king was about to begin telling the story of his earlier birth when the monk whom they saw earlier appeared. The king was delighted and bowed his head to the ground to worship the monk. All the ministers were delighted. The monk then took a seat. The king held his palms together [in worship] and explained what had happened. He then said, "Now you have come to tell us a story of karmic rebirths. Would you please tell the story to the ministers and subjects of his kingdom in order to enlighten these ignorant people?" The monk then told the ministers the story of the previous life of King [Samantadatta]: "If you wish to know who the king is, in an earlier life he was the young boy who held the umbrella and followed the previous king everywhere the king went. He never violated the precepts even for one day. Later, he left the world and his spirit was reborn as the son of the king. It is because of his conduct in the previous life that he is now greatly honored."

The ministers, both higher ranking and minor, without exception, said, "We are fortunate to have met this monk. Please take pity on us and accept us as your disciples."

The monk said, "My teacher is the Buddha, endowed with all the primary and secondary physical marks [of buddhas]. He walks alone in the three realms and what he teaches is not in vain. The Buddha is now six thousand miles away."

Quickly, while he was speaking, the monk flew to the kingdom of Śrāvastī and addressed the Buddha, "The people of this kingdom are pitiable. They now all wish to see the Buddha. Will you show great compassion and teach the true Way to them?" The Buddha agreed. The next day the Buddha came to the kingdom of Bogha and taught the king and his subjects. . . . The Buddha asked them, "Do you wish to hear how the story of King Samantadatta and this monk began?"

Ānanda answered [for them], "They do."

[The Buddha continued:] "In the past, at the time of Mohewen Buddha, there lived the son of a great family. His father worshiped the Three Jewels. The father ordered his son to offer incense [to them]. The father's attendant at that time was contemptuous [of the son] and did not give the incense [to him]. Due to the karmic consequences [the attendant] 225

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died young and was driven around [in his next births] for a period of time, yet he continued to honor the Dharma and kept himself free of delusion, and he has now become the present king.

"This monk was the [son] who did not get the incense from the attendant at that time. Though he did not receive the incense he did not resent that and made a vow that if he attained the Way he would bring salvation to this man, [namely, the attendant who did not give the incense]. This auspicious vow is fulfilled and he came to save the king and his subjects." When the king heard this story he understood its meaning [namely, the truth of karmic retribution], and he attained the spiritual status of streamwinner. People in the kingdom heard this sutra, received the five precepts, and practiced the ten good deeds regularly.

The Ayuwang jing (T.2042:128a27-129a7) says:

Once in the past King Aśoka met a seventeen-year-old novice. The king went into a screened area and paid respect to the novice. The king said to him, "Do not tell others that I paid respect to you."

At that time there was a water bottle in that place. The novice went into the bottle and then came out again, saying, "The king should not tell others that I went inside the bottle and then came out." The king said, "I must tell others [about this]. I should not hide it." For this reason sutras all say, "Novices, even young, are not to be made light of. Sons of kings, even young, sons of dragons, even young, are not to be made light of. Novices, even young, can save people. Sons of kings, even young, can kill people. Sons of dragons, even young, can raise clouds. From rising clouds come rain, thunder, and lightning. These respond even to those who are young, who are not to be made light of." The Fufazang yinyuan jing (T.2058:307c18-19; 308c8-11; 309c28-310a15) says: In the past, one hundred years after the Buddha's parinirvāṇa, King Aśoka, who had faith in the Three Jewels, held a five-year feast (pañca vārṣi ka mahaḥ). On the day of the feast the king bathed in fragrant water, put on fresh clothes, ascended a tall tower, paid respect in the four directions, 226

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and extended invitations to the community of monks. Holy monks, over twenty myriads altogether, came flying there. The king's faith was profound, beyond ordinary measure. Seeing the monks, some young, some old, some of ordinary rank and others of advanced saintly rank, the king welcomed them all, paying respect and worshiping them. At that time there was a minister called Yaśas, who forcefully advocated non-Buddhist views and lacked faith and a respectful attitude. Seeing the king pay respect [to the monks], he said, "The king is extremely ignorant. He compromises his own nobility and virtues by paying respect to young children."

When the king heard this, he gave an order to his ministers: each of them was to look for an animal that had died of natural causes and bring its head to the king. [As an exception,] the king instructed Yaśas alone to look for a human head. When they had secured the heads, the king instructed each minister to go to the market and sell the head he had obtained. [The animal] heads were all sold, but when people saw the [human] head Yaśsa brought, they hated it and no one would buy it. After several days the head began to smell. People saw it and recoiled, saying, "If you are not a caṇḍāla, you [must be] a yakṣa or rākṣasa. Why have you taken a dead man's head and are trying to sell it?" After he was so reviled, Yaśas came to the king and said, "I am offering a human head for sale but [instead of buying it, people] revile me. No one wants to even see it, why would anyone buy it?" The king replied, "If no one buys it, then give it away free."

Yaśas followed the instruction and again brought the head to the market, saying, "If you don't have the money to buy this head I will give it to you for free." When the people in the market heard this, they abused him even more, and no one would agree to take it.

Yaśas, ashamed, returned to the king. With palms joined, he said to the king, "This head is difficult to sell. Even when I offer it for free people won't take it; instead they abuse me. No one will buy it." The king asked Yaśas, "What is most valuable?"

Yaśas answered, "Human beings are the most valuable." The king said, "If they are so valuable why does this [human head] not sell?"

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Yaśas answered, "Even though a human being is valuable alive, his remains when dead are vile."

The king asked Yaśas, "If I were dead, would my head be base, just like this one?" Yaśas was frightened and dared not to reply. The king said, "Don't be afraid. Give the true answer." Frightened, Yaśas looked up at the king and answered, "If dead, the king's head would be as base as this one."

The king said to Yaśas, "If my head [is worthless] when dead like this one, why did you find it strange when I paid respect to the monks [by bowing my head to them]? If you were a true friend you might have advised me to exchange the fragile head [that I now have] with the solid head [that I will acquire when I achieve salvation]. Why do you today [tell me to] stop worshiping [monks]?"

When he heard the king's words Yaśas repented. He reformed by turning away from evil non-Buddhist teachings to the true Buddhist teaching, and he took refuge in the Three Jewels. For this reason, sentient beings who hear this story should reverently pay respect to and worship the Three Jewels when they see them.

The Four-part Vinaya (Sifen lü, ref. T.1428:961b11-c1) says: The arhat Piṇḍola was originally a minister of King Udayana. In view of his diligent practice and austerities, the king allowed him to renounce the householder's life and Piṇḍola attained arhatship. Later the king frequently traveled from the city to worship him. His monastery was twenty miles outside of the city. A misguided minister, seeing that Piṇḍola did not rise [to greet the king], maliciously reprimanded the king. The king later heeded the minister's reprimand and was about to murder Piṇḍola. When Piṇḍola saw the king come through the gate [of the monastery], he came down from his seat and walked seven steps to greet him. The king angrily said, "In the past you, Great Virtue, would not move. Now you leave your seat to welcome me. Why?"

Piṇḍola answered, "Earlier you came with good intentions, so I did not rise to greet you. Now you have evil intentions. If I did not rise to welcome you I would have been killed."

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The king was moved and said, "Good! I, a disciple, stupidly and wrongly accepted malicious words. I failed to distinguish the saintly from the ordinary."

The king asked for the permission to repent his wrongdoing. Even though the king avoided going to hell, Piṇḍola predicted that he would certainly lose the throne within seven days and this prediction proved correct. A neighboring state attacked and the king was captured. He spent twelve years chained in prison.

[Compiler's] Comment: For these reasons it is particularly important that we pay respect [to monks and nuns]. We should not be arrogant, which will bring about negative [karmic] consequences. Worldly people, when given modest appointments, often lack faith and arrogantly abuse monks and nuns and humiliate them. Sometimes they stand in court, placing themselves on high seats and sending officials to drag monks and nuns [before them], and then they impose unreasonable and shameful punishments [on the monastics]. Nowhere else is goodness defeated and evil increases [more blatantly than here]. Even if we were to violate the king's law, we must still follow the true principle. Even if we follow the [king's] law externally, we would have something of which to be ashamed internally. Either monastic or lay, we live within the three realms [of this world]. Not having reached the saintly ranks, who is [completely] free of faults? Those who have renounced the householder's life may internally lack real practice, yet they shave their beards and hair and put on the monastic robes. This appearance produces goodness and those who see it reverently show respect. Even monks and nuns who have violated precepts may still sit on [the preacher's] seat and teach in a variety of ways to benefit sentient beings. People who hear [these sermons] cultivate the six perfections and further teach others. If they cultivate good deeds, in the future they will be reborn as humans or gods at least, and they may even achieve the holy ranks [if they are fortunate]. If they achieve holiness they will further continue to benefit endlessly. This is just as [the flame from] one lamp may be transferred to a hundred thousand other lamps, and increase endlessly.

To estimate [the value of] this inexhaustible [spread of the Dharma], it is all due to the teaching mentioned above of a monk or nun who has violated 229

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A Forest of Pearls from the Dharma Garden, Volume III the precepts. That resulted in this great benefit. Since there is such benefit, everyone should be careful. Even if we manage to deceive a hundred thousand myriads of people who have renounced the householder's life [about this], that would achieve not even a hair's weight of benefits. We would only spread the bad reputation [of the monk in question] across the four oceans. In future rebirths we will repeatedly be punished. A scripture says, "The evil of one moment of thought can open the gate of five evil acts." This will be discussed further below.

The Zabaozang jing (T.203:484a12-b14) says:

The king of Yuezhi, named Kaniṣka, heard that an honorable arhat in Kaśmīra, called Qiyeduo, was famous and wanted to meet him. With his ministers he went to that kingdom, and on his way there he thought to himself, "I am now the king and rule over all people. None of them fail to pay respect to me. Only the [truly] virtuous deserve my worship." He proceeded, thinking in this way.

The people of that country said to the honorable one, "The king of Yuezhi and his ministers are coming from a great distance to see you. Please straighten your clothing and welcome them. The honorable one [Qiyeduo] said, "I heard the Buddha say that for people who have renounced the householder's life the Way is to be honored rather than mere worldly appearance. Virtue is their only concern. Why should I come out to meet [the king and his retinue] with proper clothing?" He sat quietly [in meditation] and did not go out.

The king of Yuezhi came to the residence and saw the honorable Qiyeduo. On seeing the monk's powerful presence the king doubled his respect, and after greeting the monk by bowing his head, he sat to one side. The honorable one needed to spit, and the king, without thinking, came forward and placed the spittoon before him. Then the honorable one [Qiyeduo] said to the king, "At the present time I am not worthy of becoming a field of merit for the king. Why did you go to the trouble of traveling here in person?" The king was greatly ashamed, [remembering what] he had thought before and [thinking that] the monk knew his thoughts. How could the monk do this if he did not possess supernatural powers? The monk preached to the king briefly, saying, "The road was good when the king came. It will be the same on his way back as when he came." 230

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Hearing this, the king started his return journey to his country. In the middle of the journey the ministers complained, "We traveled such a long distance to that country, and it seems that we are returning without having received any teaching."

The king answered, "The honorable one preached to me, 'The road was good when the king came. It will be the same on his way back as when he came.' Did you not understand this? Because in the past I planted the seeds of kingship by upholding precepts, giving, and cultivating various meritorious deeds, I now enjoy this throne. If I again accumulate good deeds I will again receive good fortune in a future world. Therefore, [Qiyeduo] instructed me by saying, 'The road was good when the king came. It will be the same on his way back as when he came.'" When the ministers heard this, they bowed their heads to the ground and apologized, "We are lowly and ignorant, and misunderstood the situation on our own. The great king possesses supernatural powers and deciphered the mysterious meaning [of the monk's teaching]. [The king] enjoys his throne because of the virtuous seeds he planted." After speaking, the ministers were delighted and withdrew.

The Shisong lü, T.1435:242b15-c25) says:

At that time the World-honored One told the monks the story of one of his previous lives. Once in a past world, near the foot of the Himalayas, three [creatures,] a bird and [two] animals, lived together: a parrot, a monkey, and an elephant. At first these three animals despised each other, showing no respect, [but then] they all thought, "Why do we not show respect to each other? We should make offerings and honor the one born first, [and let him] teach us." The parrot and the monkey asked the elephant, "What do you remember of the past?" Nearby was a large biba tree. The elephant said, "When I was small this tree fit under my belly and I could pass over it." The elephant and the parrot asked the monkey, "What do you remember?" The monkey answered, "When I was small I could sit on the ground and grab the top of this tree and pull it down to touch the ground." The elephant said to the monkey, "You are older than I am. I should pay respect to you. Teach the Dharma to me." The elephant and the monkey asked the parrot, "What do you remember?" The parrot 231

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A Forest of Pearls from the Dharma Garden, Volume III answered, "There used to be a large biba tree [in another place]. I ate its fruit and excreted the seed here. The seed then became this tree, growing tall like this. This is what I remember." The monkey said to the parrot, "You are older than I am. I should make offerings to you. You should teach the Dharma to me." Then the elephant paid respect to the monkey, heard his instruction on the Dharma, and taught other elephants. The monkey paid respect to the parrot, heard his instruction on the Dharma, and taught the Dharma to other monkeys. The parrot taught other parrots the Dharma. (Note: According to the Sifen lü, the bird rode on the monkey and the monkey on top of the elephant. They traveled everywhere and taught the Dharma.)

These three, a bird, a monkey, and an elephant, at first enjoyed killing, stealing, licentiousness, and lying, but they later stopped [these unwholesome activities], and after their lives [ended] they were reborn in heaven. At that time people, seeing animals performing good deeds and not attacking and killing human beings, said to each other, "Even animals pay respect [to each other], how much more should we?" Then people paid respect to each other and upheld the five precepts. After death they all were reborn in heaven.

The Buddha said to the monks, "The parrot at that time was I myself, the monkey was Śāriputra, and the elephant was Maudgalyāyana." The Buddha said, "Animals are stupid and yet they still can pay respect [to each other], benefiting themselves and others. How much more so is this true for you, who have faith and left the householder's life? And yet now you fail to show respect to each other."

Then the Buddha spoke in verse:

If people fail to show respect to the Buddha and the Buddha's disciples,

In this life they will be reviled and after death they will fall into evil realms of rebirth.

If people know enough to show respect to the Buddha and the Buddha's disciples,

In this life they will be praised by others and after death they will be reborn in heaven.

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After relating various stories praising the practice of paying respect, the Buddha said to the monks, "From now on, the monk who received the complete set of precepts first, even if only by a very short period of time, will sit down and receive water and food first, before [those who received the precepts later].

3. Benefits of Paying

Respect

The Baoxinglun (Dasheng yizhang, T.1851:654b7-19; ref. Baoxinglun, T.1611:826c9-20) says:

There are six ways in which one should pay respect to the Three Jewels [of Buddha, Dharma, and Sangha]. First, the [Three Jewels] are rare. They can be compared to worldly jewels that poor people cannot obtain. The Three Jewels are like this. Sentient beings with little merit cannot encounter them even over a period of one hundred thousand myriad births. That is why [the Three Jewels] are called jewels. Second, they are free of defilements. They can be compared to the fact that authentic worldly jewels are free of blemishes. The Three Jewels are like this. They are completely separated from defilements. That is why [the Three Jewels] are called jewels. Third, they have [special] power. They can be compared to worldly rare jewels that have the power of removing poverty and getting rid of poisons. The Three Jewels are like this. They are endowed with six supernatural powers that are beyond understanding. That is why they are treated as jewels. Fourth, they are used for adornment. They can be compared with worldly rare jewels that can be worn around the neck to make one attractive. The [Three] Jewels are like this. They adorn the practitioner's body by making it pure. That is why they are treated as jewels. Fifth, they are most superior. They can be compared to worldly rare jewels; they are most superior among all things. The Three Jewels are like this. They are the most superior among all things in all worlds. That is why they are treated as jewels. Sixth, they do not change. They can be compared to worldly gold; even if the metal is heated and pounded, or polished it does not change [from being gold]. The Three Jewels are like this. The eight categories of worldly matters [namely, gain, loss, praise, blame, contempt, 233

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honor, pleasure, and suffering] cannot change them. For this reason they are treated as jewels.

[Put another way:] One must pay respect to the Three Jewels for six reasons. First, the Buddha teaches that the Dharma is good medicine. Monks transmit [this medicine] and benefit us. In order to repay this debt we pay respect [to the Three Jewels]. Second, during the evil period of the last age it is not easy to transmit [the Dharma]; it needs protection. For this reason we pay respect [to the Three Jewels]. Third, in order to encourage people to have faith we pay respect to [the Three Jewels]. Fourth, [it is a way of] teaching the proper ritual procedure for paying respect to monks and nuns. Fifth, in order to let people take delight in making offerings and cause the Dharma to remain forever, we pay respect [to the Three Jewels]. Sixth, as a way of showing superior manners we pay respect.

The Chengshi lun (ref. T.1646:247a28-b2) says, "The Three Jewels are most auspicious. Therefore, I place them at the beginning of this sutra." 4. Damages for Disparaging

[the Sangha Jewel]

The Xiangfa jueyi jing (T.2870:1337b14-24) says:

And all laypeople, noble or humble . . . [s]hould not hit slaves and animals [that belong to] the Three Jewels, nor accept the worship of Three Jewels slaves (i.e., servants who belong to Three Jewels). This would lead to disasters.

The Sazhe niqian jing (T.272:336b2-21) says:

If one destroys stupas and monasteries, or steals property that belongs to the Buddha, or allows [others] to commit these offenses and take delight in them, or if one imprisons, beats, defrocks, or kills monks wearing dyed robes, regardless of whether they uphold the precepts or violate them— if one commits these fundamental and grave sins, he or she will certainly fall into hell and endure uninterrupted suffering. If a king carries out such evils inside his kingdom, the immortals and saints will leave the kingdom and go away. Powerful deities will not protect that kingdom. Conflicts among ministers will arise everywhere. There will be irregular floods and 234

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drought; the winds and rains will come at wrong times. People will starve and bandits will roam everywhere. Those who die from epidemics will be innumerable. Yet [the king] will not know that [his evil acts] have caused this and will blame the gods.

The Renwang jing (T.245:833b19-25, b29-c1, c16-18) says: Claiming themselves to be noble, kings and ministers will destroy my Dharma. They will set up laws to control my disciples, not allowing them to leave the householder's life, and not allowing them to make buddha images. They will set up government offices [to control the monastic order], making records of monks. Monks will be made to stand on the ground, while laypeople sit on high chairs.

Kings and princes make arbitrary rules and regulations; failing to heed the causes and conditions [that gave rise to] the Buddha's teaching and the causes and conditions that disturb the harmony of the monastic order, government officers control monks, and officials keep records of monastic registration. The suffering [of this worldly existence] is upheld, and the Buddha's Dharma will not survive for long.

The Daji jing (T.397:354a26-b5, c16-24; 359b9-c7) says: The Buddha said, "All sentient beings, in the present world or in future worlds, should deeply believe in the Buddha, Dharma, and Sangha. These sentient beings will [then] receive wondrous karmic fruits and soon enter the City of Fearlessness. Similarly, if someone makes offerings to a person who left the householder's life for my sake, or if a person who, following my [instruction], has shaved his beard and hair and put on a monk's robe but does not accept the [monastic] precepts, and if one makes offerings to this person, the donor acquires merit [and eventually] enters the City of Fearlessness. For this reason I now teach that if someone renounces the householder's life, shaves their beard and hair and puts on the monk's robe—[even if] they do not uphold the precepts—it is against the Dharma to trouble such a person. [To trouble him] would amount to destroying the Dharma body and reward body of the buddhas of the three ages, and will lead to filling the three inferior realms of rebirth [in repeated rebirths]. 235

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A Forest of Pearls from the Dharma Garden, Volume III The Buddha said the following, "If sentient beings renounce the householder's life, shave their beards and hair and put on a monk's robe, even if they do not uphold the precepts they are all stamped with the seal of nirvana. It is against the Dharma to trouble a renunciant who does not uphold the precepts, to abuse, hurt, beat, or cut them with one's fists, swords, or sticks, or to take away their robe, almsbowl, or other means of sustenance. Anyone who does this destroys the true reward body of the buddhas of the three ages and gouges out the eyes of all gods and human beings. This is so because such a person would bury and cause to disappear the seeds of the Three Jewels of the true Dharma of the buddhas; such a person would prevent the gods and human beings from obtaining [spiritual] benefits and allow them to fall into hell—[in this way] they would cause the three realms of inferior rebirth to expand and be filled." Then the lord of this sahā world, Great Brahmā, said to the Buddha, "Suppose there is someone who for the sake of the Buddha renounced the householder's life, shaved his beard and hair, and put on a monk's robe [but either] did not receive the precepts or violated them after receiving them. If a kṣatriya king were to trouble, revile, beat, or bind that monk, how much sin would that constitute?"

The Buddha said, "Great Brahmā, I will now explain this briefly. Suppose someone in ten thousand myriads of buddha lands causes the buddhas' bodies to bleed, how would that be? Would that person acquire a great deal of sin?"

Great Brahmā answered, "If someone causes even one buddha's body to bleed, he or she acquires the sin of [falling into] the the Hell of Uninterrupted Suffering. Their sin would be so great that it is beyond calculation. They will fall into Avīci Hell. How much greater the sins of someone who caused ten thousand myriads of buddhas' bodies to bleed. No one but a tathāgata could fully enumerate that person's sins and punishments." The Buddha said, "If someone were to trouble, revile, beat, and bind a person who for my sake had shaved his beard and hair and put on a monk's robe, and who either did not receive the precepts or violated them after receiving them, the resulting sin would be even greater. Why? Because the person [who became a renunciant yet violated the precepts] can still show the path to nirvana to gods and other human beings. He would have 236

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[learned to] pay respect to the Three Jewels [and would know that the Buddha's path is] superior to any of the ninety-five [non-Buddhist] paths. Such a person can quickly enter nirvana. He is superior to all lay householders, except for householders who have attained the stage of patience. Gods and human beings should make offering to such a person. It goes without saying that they should also do so for those who uphold the precepts in all their acts [of body, speech, and mind]. "When kings and ministers who issue judgments at court see a person who, following my Dharma, has left the householder's life and yet committed grave sins, such as murder, theft, defiling spiritual practice, lying, and other immoral deeds, they should expel that person from the country. They should not allow him to stay in a monastery and work with other monks. But they should not whip them, nor abuse or humiliate them verbally for their sins. If a king or a minister deviates from the Dharma and imposes such punishments, that king or minister will be excluded from salvation, will be reborn in inferior realms, and will be kept at a distance from the good realms of gods and human beings. [Such a king or minister] will necessarily go to Avīci Hell. [This is the case even for renunciants who have violated precepts.] It goes without saying that [kings and ministers] should not whip those who have left the householder's life for the sake of the Buddha and who uphold the precepts.

The Shilun jing (T.410:703a18-b12) says:

The Buddha said, "Sons of noble families, there are four kinds of monks. What are the four? First, the monks of the primary truth; second the monks of purity; third, the sheeplike dumb monks; fourth, unrepentant monks. Who are those called the monks of the primary truth? The buddhas, bodhisattvas, pratyekabuddhas, and those who have attained the four fruits (i.e., stream-winners, once-returners, nonreturners, and arhats)—these seven kinds of people are called monks of the primary truth. Laypeople who attain [these] holy fruits are also called monks of the primary truth. Who are the monks of purity? Those who uphold the complete set of precepts are called monks of purity. Who are the sheeplike dumb monks? Those who don't know the difference between violating or not violating the precepts, between minor and grave offenses and how to repent offenses, those 237

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who are ignorant and lack good spiritual friends, and are unable to ask about the profound truth, about what is good and what is not good—such are called sheeplike dumb monks. Who are the unrepentant monks? Those who come to join the Buddha's Dharma only to secure a means of livelihood, and [then] commit all kinds of violations, destroy the harmony of the sangha, do not fear future rebirths, and indulge in the six kinds of emotions (joy, anger, sorrow, pleasure, love, and hate) and are attached to the five kinds of desires [affiliated with the sense organs]—such people are called unrepentant monks. (Note: One should still pay respect to all four kinds of monks.)

The Dabei jing (T.380:958a24-b5) says:

The Buddha said to Ānanda, "In [the community of] my Dharma there are those who by status are monks and yet defile monastic practice. They call themselves monks, and they physically look like monks. In the world age of the wise [one thousand buddhas appear], [beyond the present Śākyamuni on] led by Maitreya and with Vairocana (Ruci?) at the end. Once they put on the monastic robes those monks are like these one thousand buddhas. In the realm of nirvana without remainder [established by] these buddhas, one by one those monks will be able to enter nirvana without remainder. Why is this? If those monks praise the name of the Buddha or give rise to faith even once, the merit [of such deeds] will never be in vain. Ānanda, I have the Buddha's wisdom that knows the Dharma realm. There is nothing I do not know. Ānanda, all white karma gains white rewards. All black karma results in black retributions. If sentient beings with a pure mind say, "I pay respect to the Buddha," due to this good karmic root he or she certainly comes close to nirvana. If someone meets the Buddha and personally makes offerings to him, that person definitely comes even closer to nirvana."

The Shilun jing (T.410:693c20-694a1; 694a25-b3, b12-17, 23-25) says: The Buddha said, "If monks have renounced the householder's life in accordance with the Buddha's Dharma, all gods, human beings, and demons (asuras) must make offerings to them. One must not impose punishment on monks who observe the precepts, imprisoning, cutting off 238

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their arms and legs, or depriving them of life. There should be no exception. Monks who have violated the precepts are like ulcers. They do not practice the correct path but say that they do. They fall from the holy path and are deprived of its fruits. They are destroyed by the bondage of desire. Yet they still can teach the valuable treasure house of immeasurable merits to dragons (nāgas), human beings, and nonhumans. For this reason, I don't permit kings and ministers to punish any of those who followed me and renounced the householder's life, whether they uphold or violate the precepts, by imprisoning them, beating them with sticks and whips, cutting off their arms and legs, or depriving them of their lives. In cases of other lesser offenses, such as violating minor rules of proper conduct, this is even more obviously the case.

"Monks who have violated the precepts are like dead people, yet the precepts remain powerful. They are like [the medicine] gorocanā (cow's gallstone). Even though the cow has died people still take [this part of its body as medicine]. It is also like stone incense, which becomes useful after death and benefits all sentient beings greatly. Even though evil monks have violated the precepts, the power of their precepts still [remains] and benefits an infinite number of gods and human beings. "This can be compared to burning incense. The substance of the incense is destroyed [by burning it] but it makes other objects fragrant. Monks who have violated the precepts are like this. They themselves fall into evil rebirths but they can still allow others to nourish their good karmic roots. For this reason, white-robed laypeople should never attack or despise monks who have violated the precepts. Laypeople should protect, honor, and make offerings even to monks who have violated the precepts. They are not permitted to impose punishment on them, imprison them, cut off their arms and legs, or deprive them of their life." Then the World-honored One spoke in verse:

The flowers of grapevines, even wilted, are superior to all other flowers.

Monks who have violated the precepts are still superior to non-Buddhist teachers.

The Daji jing (T.397:376a27-28, c10-18) says:

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[Those] with a shaven head and wearing a monk's robe. Whether upholding the precepts or violating them— Gods and humans should make offerings to them, and Not leave them lacking [what they need]. [Those who] make offerings to them in this way Make offerings to me, (the Buddha).

[If someone] pays respect to the Dharma, and Takes refuge in it, shaves his hair,

Wears the monastic robe on his body,

[I] say that such a person is my son. Even if a [monk] has damaged the precepts, He still resides at the stage of nonretrogression. If [someone] beats him,

That person beats my body.

If [someone] abuses and humiliates him, That person abuses and humiliates me. In the mind of this one (the Buddha) desires are extinguished. The true Dharma is a great bright lamp [that shows the Way]. [People] fight with other for the sake of material goods, Kṣatriyas all equally give rise to anger. The Shilun jing (T.410:699a25-27, 29-b8) says: For example, there was once a king called Fude ("Meritorious Virtue"). Someone committed a crime and was bound and fettered, but the king did not wish to take his life, so he gave him over to a crazed elephant. When the crazed elephant raised his two legs and was just about to crush the prisoner on the ground, he saw that the man wore the dyed robes [of a monk]. So the elephant put his legs gently back down on the ground. He would not harm the man. He squatted before the monk, touching and licking his foot with his nose and tongue, showing compassion. Sons of a noble family, an elephant is a mere animal. Even so, seeing someone wearing the monk's dyed robe, he would not entertain evil thoughts and harm him. In the future a caṇḍāla king may see someone who has renounced the householder's life through my Dharma, who, while capable of becoming a vessel of the Dharma, still fails to become one. If the king oppresses 240

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this monk or takes his life, that king, after his own death, will certainly fall into Avīci Hell.

[Concluding] verses say:

Walking in meditation under the trees in a forest, [The monk's] will to seek the Way is firm.

Possessing supernatural powers,

Carrying a walking staff, the monk travels far [as if] riding on [rising] smoke

Starting with the [bodhisattva's] four universal vows, Such a person reaches the ultimate goal of the path before anyone else. He does not covet a long life of many kalpas,

Not to speak of extending the years [of his present life]. Miracle Stories

(Notes: ten stories are briefly cited:) [Northern] Wei dynasty (386-534 C.E.): Monk Shi Tanshi. Jin Dynasty (265-420 C.E.): Monk Shi Daokai; Eastern Jin dynasty (317-420 C.E.): Minister of Works He Chong; Jin dynasty (265-420 C.E.): holy monks on the seven peaks of Mount Lu; Monk Shi Senglang; Monk Shi Faxiang; Monk Shi Fa'an. Song dynasty (420-479 C.E.): Monk Shi Huiquan. [Southern] Qi dynasty (479-502 C.E.): Monk Shi Huiming; holy monks in the mountains in China.

[Northern] Wei Dynasty

The monk Tanshi in the time of Emperor Taiwu (423-452 C.E.) of Wei showed miraculous signs. He sat all the time and never lay down. For over fifty years his feet were never covered in shoes. After walking in mud he simply shook his feet and they became clean. His feet were as white as his face, so people called him White Feet Āraṇyaka. When Helian Chang (d. 434 C.E.) conquered Chang'an, he was not a follower of Buddhism and harmed monks and nuns. Tanshi was struck by a sword but was not injured. Because of this, many monks and nuns also escaped death. Emperor Taiwu treated him with great respect. For over ten years after his death his corpse did not decay. (Ji shenzhou sanbao gantong lu, T.2106:434a22-26; ref. Gaoseng zhuan, T.2059: 392b3-7.)

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Western Jin Dynasty

The monk Shi Daokai was from Dunhuang. He left the householder's life and lived in the mountains, eating pine [branches] and cedar [bark] for thirty years. Later he would only swallow small stones. He walked fast as if flying, avoiding people and enjoying quietude. He lived on Mount Baofu for many years. During the time of Shi Hu (r. 334-349 C.E.) he traveled from Xiping, walking seven hundred li in one day. When he arrived at Ye he walked around it, visiting the villages and fields and curing many people's illnesses. Whatever wealth he acquired he gave away, and he always traveled on foot. When the rule of the Shi clan, in the Later Zhao (319-351 C.E.), came to an end Daokai came to Jianye with his disciples. His life came to an end in a hut on Mount Luofu in the south. Yuan Yanbo climbed the mountain during the Xingning period (363-365 C.E.) and is said to have worshiped his corpse. (Ji shenzhou sanbao gantong lu, T.2106:433a2-8; ref. Gaoseng zhuan, T.2059:387b2-c6.) Eastern Jin Dynasty

Minister of Works He Chong believed in the Dharma from his youth. Over many years he offered vegetarian feasts and invited holy beings. These gatherings were held at his residence and both monastics and lay followers came in great numbers. [At one time], among those sitting in the gathering was a monk. He was dirty and of lowly appearance. He emerged from among the crowd and sat on a seat [prepared for monks], remaining silent. Everyone in the hall found this strange and said there must be some mistake. He Chong's displeasure also was evident in his facial expression. When the time came for the midday meal, the monk took food at his seat. When he finished, he picked up the bowl and left the hall. As he departed, he turned to Chong and said, "Lord He, I thank you for the diligent hospitality." Then he threw the bowl into the sky and flew up into empty space. All the monks, lay followers, and He Chong looked at the [strange] monk as he disappeared into the sky. They all lamented and practiced repentance for many weeks. (Ji shenzhou sanbao gantong lu, T.2106:433a9-15.)

(Note: The above three stories are from the Liang gaoseng zhuan.) Jin Dynasty

The seven peaks of Mount Lu meet in the east and form a lofty escarpment. No one could climb the extraordinarily sharp cliffs. During the Taiyuan period 242

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(476-396 C.E.) Fanning, Governor of Yuzhang, planned to build a school and sent people to harvest wood [from the mountains]. A man wearing a monk's robe was seen on a cliff. He went straight up and on reaching the peak he turned around and appeared to be squatting on the summit of the peak. After a while a cloud formed and he disappeared into it. At that time several people who were collecting herbs saw this, and contemporary writers wrote poetry about the event.

The monk Shi Tandi's fu verses on Mount Lu say, "An arhat went above the clouds and squatted at the peak/Very small and disappearing in the scenery, this is someone who had entered the dark mystery." (Ji shenzhou sanbao gantong lu, T.2106:433a28-b3.)

The monk Zhu Senglang was strict in observing the precepts and both Chinese people and foreigners respected and marveled at him. Once he traveled with several others to attend a lecture on the Dharma. On the way he suddenly told his companions, "It appears that someone stole the robes and other things that you left at the monastery." The others immediately returned and indeed the items had been stolen. During the Taiyuan period (476-396 C.E.) Senglang built a stupa and a temple in Jinxing Valley in the Qinyu district, and he produced images [for them]. Fu Qian (r. 357-385 C.E.) persecuted monks toward the end of his rule, but he honored Lang's community alone as an exception and did not dare cause harm to it. At that time both monastics and lay followers had faith in the community and presented offerings to it. Every time people were coming to visit, Senglang knew the number of people the day before their arrival and let the monastery know, so that his disciples could prepare properly for the visit. Without exception his words proved correct. There were many tigers in Jinxing Valley that used to harm people. After the monastery was established there the tigers all became [tame], like domestic animals. Murong De of the Xianbei group (Southern Yan; r. 398-405) donated the taxes from two districts to Senglang's community. To the present day the valley is called Master Lang's Valley (ref. Gaoseng zhuan, T.2059:354b2-28; Ji shenzhou sanbao gantong lu, T.2106:433b4-13). The monk Shi Faxiang was from Hedong. He lived alone on a mountain, practicing austerities. Birds and wild animals gathered around him, as tame as domestic animals. In a shrine at Mount Tai there was a large stone casket 243

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filled with treasures. Faxiang was traveling on the mountain and stayed in the shrine. He saw a man clothed in black, wearing a military crown, who told him to open the casket. As soon he said this, the man disappeared. The stone cover of the casket weighed more than a thousand jun. Faxiang went to lift it and it came up easily. So he took the treasures and distributed them among the poor. Later he crossed the Yangzi River and stayed at Yuecheng Monastery. All of a sudden he abandoned all conventions and began behaving like a comic actor. Once he appeared naked and taunted the court nobles. Sima Tian, Defender-General of the North, disliked Faxiang's unruly behavior and invited him in order to try to poison him. Even after emptying the cup with the poisoned liquid three times, he was unaffected and looked just the same. Faxiang died at the age of eighty-nine, toward the end of the Yuanxing period (402-404). (Gaoseng zhuan, T.2059:406c8-17; Ji shenzhou sanbao gantong lu, T.2106: 433b14-20.)

Shi Fa'an, a monk of Mount Lu, was a disciple of Dharma Master Huiyuan. Toward the end of the Yixi period (405-418 C.E.) violent incidents involving a tiger occurred frequently in the Yangxin district. A shrine had been built under a massive tree and more than one hundred residents lived in a nearby [village]. Every evening one or two of the villagers encountered the tiger and were killed.

Fa'an came upon Yangxin in his travels and [decided to spend the night] at the village. Fearing the tiger, the villagers had locked the village gate early in the day, and as they were not acquainted with Fa'an they refused to let him in. Fa'an then went to the tree [outside the village] straightaway, and sat in meditation under it all night. Toward dawn the tiger, carrying a human corpse, came by. The tiger dropped the corpse on the northern side of the tree and, delighted to see Fa'an, it came leaping over and lay down in front of him. Fa'an preached to the tiger and conferred the precepts, while the tiger remained crouched on the ground and did not move. After a while it left. In the morning villagers, looking for the dead man, came to the tree and they were amazed to see Fa'an sitting under it. They said that the tiger did not harm him because he was a holy man. From then on all the villagers' troubles with the tiger ceased. People honored Fa'an even more. Everyone in the district became a follower of the Dharma.

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Later Fa'an wished to paint a [buddha] image on a rock wall on the side of a mountain. He did not have any blue pigment for painting the sky and wanted to use copper, but he did not have any copper either. At night a man appeared next to his bed in a dream, saying, "There are two bells [buried in the ground here]. You should take them." In the morning Fa'an dug up the copper bells and eventually he was able to complete the painting. Later, when Dharma Master Huiyuan produced a metal image, Fa'an sent one of the bells to assist with the project. As for the other bell, Xiong Wuhuan, Governor of Wuchang, borrowed it and kept it with him. (Gaoseng zhuan, T.2059:362b28-c14.) Song Dynasty

During the reign of Emperor Xiaowu (453-464 C.E.) the monk Huiyuan of Changsha Monastery in Jiangling, whose secular name was Huang Qian, was a disciple of Meditation Master Huiyin. Huiyin practiced meditation and obtained visions. [Another man called] Huiyuan [of Mount Lu] had been Huiyin's former teacher. Even though [Huiyuan] (the subject of this story) was only a servant, Huiyin chose him to ordain as his disciple. [The disciple Huiyuan] stayed at the Yang family residence and practiced panzhou (visualization) meditation. Practicing diligently for over a year, he frequently achieved miraculous responses. On a single day people saw Huiyuan in ten ritual sessions [in different places]. Yet at the place where he was performing the panzhou meditation nothing unusual occurred. He foresaw the day of his death and when the time came he died. After a long while he appeared at Duobao Monastery and told the monk Tanxuan, "Next year, on the twentythird day of the second month, I will come to welcome you with heavenly beings." Then he disappeared. Tanxun held a large gathering, performing the feast of giving up one's body. On that day he did not feel well and realized that his life was about to end. At the third watch (after midnight) Tanxuan heard music in the sky and miraculous fragrant smoke appeared. He said, "The promise of Master Huiyuan is realized." Shortly thereafter he left the world mysteriously. (Ji shenzhou sanbao gantong lu, T.2106:434a27-b7; ref. Gaoseng zhuan, T.2059:393c17-20.)

The monk Shi Huiquan was a meditation monk from Liangzhou. He opened a school there and had five hundred students. One disciple had a rough and violent temperament. Huiquan would usually not have anything to do with 245

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him. Suddenly the monk claimed that he had attained the third fruit of the Way (i.e., that of nonreturner) but because that monk's practice was inadequate Huiquan refused to confirm his attainment.

Huiquan later became ill. The [difficult] disciple came to him at night to ask after him, and [even as he came in to the room] the door remained closed, as usual. Huiquan was amazed and wanted to test the disciple's supernatural powers, so he told him to come again the next evening. The window and the door [to the room] were secretly sealed and additional locks were installed. In the middle of the night the disciple arrived. Quickly coming before the bed he said to Huiquan, "Ācārya, you can now see that I actually came." He continued, "Ācārya, after this life you will be reborn in a brahman household." Huiquan said, "I have done a lot of sitting in Buddhist meditation. How could I be reborn in such circumstances?" The disciple said, "Your faith, ācārya, is insufficient. You also have not completely given up non-Buddhist learning. Even though you have accumulated merit you cannot escape this world. If you offer a feast for all and [give almsfood to] one holy person, you will attain the fruit of the spiritual path." Thereupon Huiquan set up the feast. The disciple had also said, "Make a donation of a saṃghāṭī (monk's) robe. If someone asks for the robe, whatever their monastic standing may be, donate the robe to the monastery as soon as the feast is over." A novice asked Huiquan to give him a robe. Huiquan thought that the novice was one of his own disciples and said, "I plan to offer this robe to a holy monk. How can I give it to you?" Then he remembered the earlier instruction that he was not to choose to whom to give the robe and then donated it gladly.

Later, on another day he saw the same novice and asked him, "Is the robe I gave you the other day not big enough for you?" The novice said, "For some good reason I did not get the robe. I also had another engagement and could not take part in the feast." Huiquan then realized that the novice he had seen earlier was the phantom appearance of the holy being.

Much later the disciple passed away. No miraculous signs appeared at the time but a white light was seen at the four sides of the tomb. In Yuanxi 20 (443 C.E.) Huiquan was still alive. He resided in Jiuquan. (Ji shenzhou sanbao gantong lu, T.2106:433c28-434a13.)

(Note: The above stories are from the Mingxiang ji.)

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Qi Dynasty

Shi Huiming was at Mount Chicheng in Shifeng. His surname was Kang and he was from Kangju (Samarkand). His ancestors had fled from there and settled in eastern Wu. He stayed in a cave in Mount Chicheng, where he practiced meditation and recitation, [vowing to become like] a dried-up piece of wood when his life came to end. Later, while in meditation, he saw a female deity who called herself "Old Woman" and said that she would guard him at all times. At one time white monkeys, white deer, white snakes, and white tigers all played before the steps [in front of the cave], acting as if they were tame, rolling around on the ground. People were not afraid of them. The Qi dynasty Prince Wenxuan of Jingling heard of Huiming and paid respect. Three times he sent messengers to extend an invitation, so Huiming left the mountain for a short while and came to the capital city. Wenxuan respectfully treated him with the rites for a teacher. After a while Huiming took his leave and returned to the mountain. [The prince] earnestly urged him to stay but the [monk] did not consent. So provisions were offered to send back with the monk. [Hui ming] died in the mountains toward the end of the Jianwu period (494-498 C.E.). (Gaoseng zhuan, T.2059:400b4-15). If we look on the shores of the ocean and in the mountains in China for the monasteries, springs, rocks, and caves where people of the Way engaged in spiritual cultivation and dwelled in holy temples, there would be numerous examples. We can describe only several cases for the record. Others are not mentioned because it is impossible to give an exhaustive account. In the past, at the beginning of the Taiyuan period of the Jin dynasty (376-396 C.E..), the monk Zhu Tanyou lived in Dunhuang. He begged for almsfood, sat in meditation, and was strong in his determination and diligent in practice. When he traveled to Mount Chicheng in the Shan district in Kuaiji, a group of tigers came to him and Tanyou preached the Dharma to them. When one tiger fell asleep, he took his staff and hit it on the head. A snake encircled him tenfold yet he showed no fear. The mountain deity offered its residence to him, turning it into a temple.

It is also said that Tanyou went to Mount Chicheng to sit in meditation. This mountain was part of the same mountain range as Mount Tiantai, with its waterfall, and the Siming Mountains. According to local elders, there was 247

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a holy monastery on Mount Tiantai and Tanyou set out to look for it. There was a stone bridge over a valley, slippery with green moss and difficult to cross; a rock had been placed on it, blocking the road. It was impossible to get through. Tanyou spent the night in front of the bridge and heard the voice of someone walking about, chanting. He underwent purification and was eager to proceed. Suddenly he saw the rock that had blocked the crossing over the valley had been moved. Tanyou could then cross the bridge and was shown a monastery [on the other side of the valley]. Supernatural monks burned incense there. After the midday meal, the monk told him to come back after ten years had passed (ref. Gaoseng zhuan, T.2059:395c27-396b16). Yuantong of Lower Dazhuangyan Monastery in Ye encountered a supernatural monk who was attending a lecture during the summer retreat. At the end of the retreat, and on the last day (pravāraṇa) the monk took his leave, saying that he resided at Zhulin ("Bamboo Forest") Monastery. He earnestly urged Yuantong to come there. Yuantong asked how to get there in detail, and a year later he traveled there. On the eastern side of the mountain, situated northwest of Ye, the supernatural monk welcomed him. They saw the door of the monastery open, revealing beautiful buildings. Tall trees rose high up into the sky. Yuantong stayed overnight, visiting everywhere in the monastery. He found it perfect and thought of staying there for the rest of his life. The supernatural monk asked the abbot but he could not get his permission. Yuantong took the same route to return home. After traveling three li he looked back but he could not see the monastery. Later, others went there but they could not locate the monastery. (Xu gaoseng zhuan, T.2060:647c22-649a15.) Recently (in the Tang period), there was a monk called Daoqin in Dengzhou. There was a rocky mountain north of the city. [This monk] went there and saw everything on the mountain. It was indeed a residential monastery, fully equipped with everything necessary, yet he did not see any people there. After coming down, he asked about the right way to return but could not find it. There are cave chambers at rest spots along the way that one can visit instead. At Holding Belly Rock on Jieshan, southeast of Fenzhou, monks who live on the mountain repeatedly saw a monk flying in the sky, going back and forth. There are also cliff caves south of Liangzhou, which were constructed by Juqu Mensun. The inscription remains. Holy monks lived there, constantly 248

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engaged in walking practice. When people came they stopped, and after the visitors left they resumed walking. There are visible footprints still on the side of the road but the inhabitants of the monastery are nowhere to be seen. ([Compiler's] Comment: The Mingseng zhuan, in thirty fascicles, the Liang gaoseng zhuan, in fifteen fascicles, the Tang gaoseng zhuan, in forty fascicles, and historical records by many authors [preserve] records of ordinary or holy monks of great virtue, numbering over one thousand. Their merits are of diverse kinds. Both monastics and lay Buddhist practitioners admire them. Some [records] appear scattered in different parts [of the present collection]. Some are very long and have not been included here. A limited number of examples are given to illustrate the virtues of these monks.) 249