A Forest of Pearls from the Dharma Garden Volume VI

A FOREST OF PEARLS FROM THE DHARMA GARDEN VOLUME VI

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BDK English Tripiṭaka Series A FOREST OF PEARLS FROM THE

DHARMA GARDEN VOLUME VI (Taishō Volume 53, Number 2122) Translated by

Harumi Hirano Ziegler BDK America, Inc. 2023

Copyright © 2023 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2023

ISBN: 978-1-886439-92-4

Library of Congress Catalog Card Number: 2019935629 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

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Editorial Foreword

In the long history of Buddhist transmission throughout East Asia, translations of Buddhist texts were often carried out as national projects supported and funded by emperors and political leaders. The BDK English Tripiṭaka project, on the other hand, began as a result of the dream and commitment of one man. In January 1982 Dr. NUMATA Yehan, founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), initiated the monumental task of translating the complete Taishō shinshū daizōkyō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee included the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, (late) ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, (late) NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, (late) TAMARU Noriyoshi, (late) TAMURA Kwansei, (late) URYŪZU Ryūshin, and (late) YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred and thirty-nine texts for the First Series of the project, estimated to be one hundred printed volumes in all. The texts selected were not limited to those originally written in India but also included works composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Given the huge scope of this project, accomplishing the English translations of all of the Chinese and Japanese texts in the Taishō canon may take as long as one hundred years or more. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue until completion, even after all the present members have passed away.

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Publisher’s Foreword

Editorial Foreword

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven, having entrusted his son, Mr. NUMATA Toshihide, with the continuation and completion of the English Tripiṭaka project. Mr. Numata served for twenty-three years, leading the project forward with enormous progress before his sudden passing on February 16, 2017, at the age of eighty-four. The Committee lost its able and devoted first Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixtythree. In October 1995 the Committee elected Professor MAYEDA Sengaku (then Vice President of Musashino Women's College) as Chairperson, and upon the retirement of Professor Mayeda in July 2016, the torch was passed to me to serve as the third Chairperson. Despite these losses and changes we, the Editorial Committee members, have renewed our determination to carry out the noble ideals set by Dr. NUMATA. Present members of the Committee are Kenneth K. Tanaka (Chairperson), MAYEDA Sengaku, ICHISHIMA Shōshin, KATSURA Shōryū, MINOWA Kenryō, SAITŌ Akira, SHIMODA Masahiro, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the translated texts. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged with Bukkyō Dendō Kyōkai America, Inc. (BDK America), and BDK America continues to oversee the publication side of the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo.

At the time of this writing, the project has completed about seventy-five percent of the seven thousand one hundred and eighty-five Taishō pages of texts selected for the First Series. Much work still lies ahead of us but we are committed to the completion of the remaining texts in order to realize Dr. Numata's vision of the Buddhist canon to be readily accessible to the English-speaking world. Kenneth K. Tanaka

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are dedicated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate the Buddhist teachings throughout the world. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Managing Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK English Tripiṭaka Project.

A. Charles Muller

Chairperson

Publication Committee

ix

ix

Contents

A Message on the Publication of the English Tripiṭaka NUMATA Yehan v

Editorial Foreword Kenneth K. Tanaka vii Publisher's Foreword A. Charles Muller ix Translator's Introduction Harumi Hirano Ziegler xiii A Forest of Pearls from the Dharma Garden, Volume VI Fascicle 35

Chapter Thirty. The Dharma Robe 3 Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts 19

Chapter Thirty-one. Lighting Lamps 41 Fascicle 36

Chapter Thirty-two. Hanging Streamers 65 Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts 69

Chapter Thirty-three. Flowers and Incense 71 Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts 84

Chapter Thirty-four. Chanting Hymns 99 Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts 114

Fascicle 37

Chapter Thirty-five. Respecting Stupas (Part One) 121 Fascicle 38

Chapter Thirty-five. Respecting Stupas (Part Two) 147 Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts 157

Miscellaneous Explanations of Stupas Built in the Western Region 179 xi

Contents

Fascicle 39

Chapter Thirty-six. Monasteries 191 Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts 208 Fascicle 40

Chapter Thirty-seven. Relics 233 Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts 243 Emperor Wen of the Sui Dynasty Built Stupas for the Buddha's Relics 251 Emperor Wen, Founder of the Sui Dynasty 253 Records of the Relics' Responses [to Human Faith and Meritorious Acts] (Sheli ganyang ji), Twenty Fascicles 255 A Report to the Emperor on the Celebration of the Buddha's Relics' Response to Human Faith and Meritorious Acts (Qing sheli ganyangbiao), Together with the Imperial Reply 262 The Imperial Reply 264 Fascicle Forty 269 Notes 277

Glossary 297

Bibliography 305

Index 309

A List of the Volumes of the BDK English Tripiṭaka (First Series) 341 xii

Translator's Introduction

The Fayuan zhulin (A Forest of Pearls from the Dharma Garden), compiled by Shi Daoshi at Ximing Monastery, belongs to the category of leishu (reference books with entries arranged according to subjects) in the classification of Chinese literature.1 As such, this work can be considered an encyclopedia of Buddhism. As for leishu of Buddhism prior to the Fayuan zhulin, catalogues of Buddhist scriptures list several titles, including the Fayuan jing (Sutras in the Dharma Garden), in one hundred and eighty-nine fascicles,2 and the Neidian boyao (Extensive Essential Points of Buddhist Scriptures), in thirty fascicles, compiled by Yu Xiaojing of the Liang dynasty,3 which was one model for the Fayuan zhulin.4 However, only the Jinglü yixiang (Various Phases of the Sutras and Vinayas, T. 2121), in fifty fascicles, compiled by Baochang in 516 C.E., and the Zhujing yaoji (Collected Summaries of All Scriptures, T. 2123), in twenty fascicles, by Shi Daoshi are currently extant. Regarding the completion date of the Fayuan zhulin, two different dates are found in Li Yan's preface to the text: "In the first year of the Zongzhang period (668 C.E.), on the thirtieth day of the third month, the compilation was completed."5 Yet another preface to the Fayuan zhulin by Li Yan, found in Daoxuan's Guang hongming ji, says, "The compilation was completed in the third year of the Linde period of the Great Tang dynasty, the Year of the Tiger (666 C.E.), on the tenth day of the third month."6 While the former date is most commonly used,7 the completion date for this compilation remains controversial. Ichirō Kominami agrees with Yoshiteru Kawaguchi's theory that the compilation was first completed in 666 C.E. and a new edition was brought out in 668.8 According to Shi Daoshi's biography in the Song Gaoseng zhuan,9 Daoshi was also known as Xuanyun (pseudonym). He was from the Han family whose ancestors had emigrated from Yique (present-day southern suburbs of Luoyang) to Chang'an. His birth and death dates are unknown. Daoshi renounced the world at the age of twelve at Qinglong (Blue Dragon) Monastery in Chang'an, xiii

Translator's Introduction

where he studied vinaya texts. Later he joined Xuanzang's scripture translation group and moved to Ximing Monastery where he promoted Buddhism with his senior, the monk Daoxuan.

The Fayuan zhulin is composed of one hundred chapters starting with "The Measurement of the World Age" (jieliang) and closing with "Biographies" (zhuanji). Each chapter is divided into several sections (bu). In some cases, sections are further subdivided, forming a complicated structure. In the twentyeight chapters, from Chapter Ten to Chapter Thirty-seven, that I have translated, the basic framework of each chapter is that it begins with an introduction (shuyi), followed by quotations from sutras, vinayas, or śāstras, and miracle stories (ganying yuan) about events that took place in China, related to the theme of the chapter, which serve as the conclusion.10 The adoption of miracle stories is the most significant distinction of the Fayuan zhulin, and is not a feature found in the other extant leishu, the Jinglü yixiang and the Zhujing yaoji. Following the Jinglü yixiang, Daoshi indicates the sources of all quotations from Buddhist scriptures in both the Fayuan zhulin and the Zhujing yaoji. In the Jinglü yixiang the source of an explanation or description quoted from Buddhist scriptures is given after the quotation, while in the Fayuan zhulin and the Zhujing yaoji the title of the source scripture comes before the quotation. Similarly, Daoshi provides a source for every miracle story, and these sources are various and extensive, including official histories, monks' biographies, local gazetteers, travel records and journals, and narrative literature. It is particularly remarkable that many stories of zhiguai (literary works of mysterious stories), mostly compiled during the Six Dynasties period (222-589 C.E.), such as the Mingxiang ji (Records of the Profound and Auspicious) and the Mingbao ji (Records of Rewards and Retributions from the Unseen World), are quoted. Thanks to Daoshi's indication of the sources of the quotations from Buddhist scriptures and miracle stories, we can see what Buddhist texts were circulated and how Buddhism was accepted by Chinese people from the Six Dynasties period through the early Tang dynasty (third century to mid-seventh century). We also find many texts, both Buddhist and non-Buddhist, cited in the Fayuan zhulin that are no longer extant. Kawaguchi's study shows that one hundred and four Buddhist scriptures (sutras, vinayas, and śāstras) among those quoted in the Fayuan zhulin are not included in the Taishō canon. Of these, forty-four texts have never been listed in any Buddhist catalogue.11 Outside of Buddhist xiv

Translator's Introduction

scriptures, there are various miracle stories from lost literary works in the Fayuan zhulin. It is well known that Lu Xun compiled the Guxiaoshuo gouchen by collecting major stories from this encyclopedia of Buddhism.12 In addition to these lost texts, the Fayuan zhulin provides a good corpus of material for the study of Sinitic Buddhism.13

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Fascicle 35

Chapter Thirty

The Dharma Robe

This chapter consists of six sections: (1) Explanation of the Intention, (2) Latent Force, (3) Collecting Names, (4) Relief from Difficulties, (5) Gratitude for Reward, and (6) Disobeying and Misfortune.

1. Explanation of the Intention

The kaṣāya is worn by a field of merit (i.e., a buddha or monk). It is respected as much as a Buddhist stupa. The nivāsana is the inner garment. Revere these in accordance with the Dharma! [Monks'] clothes are called xiaoshou ("dispelling and weakening"). One who receives this can dispel and weaken defilements. The armor [worn by monks] is called renru ("forbearance"). One who receives it can subdue numerous devils. This can also be compared to lotus flowers that are not stained by mud. [The kaṣāya] is also called a flag mark (chuangxiang; Skt. dhvaja) because it cannot be bent by evil people. It is also called the countenance of [the virtuous prime minister of Qi state] Tian Wen, because those who see it do not give rise to evil. It is also called a garment to relieve dragons because [one who wears the kaṣāya] is not devoured by garuḍas [that eat dragons]. It is also called clothing that subjugates devils because it is not destroyed by non-Buddhists. It is also called not-correct colors (buzheng se, i.e., colors other than blue, yellow, red, white, and black) because it is not coveted by those of worldly defilement. Therefore, the teaching is classified into Buddhist and non-Buddhist. People are divided into clergy and laity. Laypeople rely on the non-Buddhist teaching, obey the ceremonial robe of ancient sage sovereigns, and follow the law and words of the ancient sage sovereigns. On the upper level, they have the courtesy to respect their parents and serve the sovereign. On the lower level, they have persistent attachments to family and [enjoy] the glory 3

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of official rank. These tracks of respect and filial piety are reasonable in Confucian ethics. The clergy relies on Buddhism, obeys the Dharma robes of all buddhas, and performs the Dharma practices of all buddhas. On the upper level, they abandon the importance of love and respect for sovereigns and parents. On the lower level, they cut off the pleasure of being with their families and attaining the glory of official rank. Through the wholesomeness of worshiping [the Buddha] and reciting [sutras] they personally support their parents. Through the merit of practicing the [Buddhist] Way they compensate for the importance of the state's favors. Since it is approved that disfiguration and changing one's clothing [to a monk's robe] are not considered faults, how can the courtesy of respecting one's parents and serving the sovereign be censured? Therefore, on the day of taking the tonsure, the king of devils [Māra] hears of it from a long distance and becomes frightened. On the day one dons a monk's robe, Śakra-devendra sees it from a long way off and is gladdened. Female entertainers who wish to receive purity consequently fulfill it. An arrogant person suddenly abandons their former evil condition. A child dragon relies on [one who wears a monk's robe] and stops being fearful. The king of elephants sees [the one who puts on a monk's robe] and stops being cowardly. Therefore, it is known that the three Dharma robes covering the body are carefully used and the three kinds of kaṣāya robes overpower ego and attachments. Since [the kaṣāya] resembles a paddy field, one [who wears it] spontaneously achieves the virtue of an arhat. To be equal to the buddhas who appeared a long time ago is truly the way to follow peace and reverence. These are the reasons why renouncing the world and not going the way of the secular world are esteemed.

2. Latent Force

Just as the Garland Sutra (T. 278) says, "One who wears a kaṣāya leaves behind the three poisons."

The Dabei jing (T. 380) further says:

Even one whose nature is only that of a śramaṇa, who insults a śramaṇa's practices, represents himself as a śramaṇa, and imitates the appearance of a śramaṇa, if that person puts on a kaṣāya he will be able to enter nirvana without remainder in the place of a buddha between Maitreya Buddha and Ruci Buddha."14

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Fascicle 35

Also, the Beihua jing (Skt. Karuṇā-puṇḍarīka-nāma mahāyānasūtra, T. 157) says:

Śākyamuni Buddha awakened the aspiration for enlightenment in the past at Ratnagarbha Buddha's place. He vowed, "When I attain buddhahood, I will cause my kaṣāya to have five merits. First, after my attainment of buddhahood, if there are sentient beings who enter my Dharma, who renounce the world, and who wear a kaṣāya; and there are bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), or upāsikās (laywomen) who violate the ten major precepts, hold evil views, slight, slander, and have no faith in the Three Treasures, or who commit various grave offenses—if all of these give rise to respect and revere the Buddha, Dharma, and Sangha for just one thought-moment, then sentient beings like these, even individuals, will certainly receive a prediction of their future attainment of buddhahood and attain non retrogression in proceeding to highest, perfect enlightenment in the three vehicles.

"Second, after my attainment of buddhahood, if heavenly beings, dragons, spiritual beings, human beings, and nonhuman beings respect, make offerings to, revere, and praise those who wear the kaṣāya, even if they can see only a small portion of the kaṣāya, then they will attain nonretrogression in realizing highest, perfect enlightenment in the three vehicles. "Third, if there are sentient beings who are pressed by hunger and thirst, poor spiritual beings, those of humble origin, even hungry ghosts or animals, who obtain a small portion of a kaṣāya, even only four cun of it, then those beings will obtain sufficient food and drink, and following whatever they pray for, they will promptly be able to fulfill it. "Fourth, if there are sentient beings who are alienated from each other, who give rise to harmful thoughts, and who fight, or if there is a time when all the heavenly beings (devas), dragons (nāgas), the eight kinds of gods and demigods that protect Buddhism, human beings, and nonhuman beings all fight each other, if they think of the kaṣāya they will subsequently give rise to compassion, gentleness, a mind without ill-will, a mind of tranquility and extinction, and a wholesome mind that can subdue evil. "Fifth, if there is a person who is among soldiers, or is engaged in a fight, a lawsuit, or a judgment on a case, if that person approaches the others in each of these cases holding a small portion of this kaṣāya, [the 556c

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kaṣāya] will spontaneously protect him. Therefore, he makes an offering to, respects, and reveres the kaṣāya. Those [who go against him] will have no capability to invade, damage, offend, annoy, slight, or mock him. He will always be able to be rise above the others and let all these difficulties go. "If my kaṣāya cannot accomplish the sacred merits in these five cases, I will be considered as having deceived all the present buddhas throughout the universe, and therefore I will never achieve enlightenment and become a buddha in the future."

Furthermore, the Zhengfa nian[chu] jing (T. 721) says: If there is a sentient being who observes the precepts, who has pure faith, who knows the sangha is a field of merit, and who, wishing to offer a [Dharma] robe [to the sangha],15 offers fruit whose value equals the cost of making a robe, then his mind will always experience love and pleasure, he will give rise to joy, and he will be reborn in Linxi Heaven after death,16 where he will freely play in accordance with his wishes. If he is reborn in the realm of human beings, he will have mysterious virtue and be free from all restrictions.

If a sentient being who has pure faith in their mind dyes and makes a kaṣāya and a Dharma robe for the bhikṣu sangha, then he will be reborn in Caidi Heaven17 after death, where he will amuse himself together with heavenly maidens through the five desires. He will eat and drink nectar without the disorder of becoming intoxicated. After his life span in heaven, he will be able to receive a human body [in rebirth] and will be loved and respected by the people.

3. Collecting Names

Just as the Dafangdeng tuoluoni jing (T. 1339) says:

The Buddha said, "If you go to a seminary of the Buddhist Way, you should cultivate all pure acts in accordance with the bhikṣus' tasks (Skt. bhikṣu-kārya), and prepare the three kinds of robes, a toothbrush, water and a basin to wash your hands, a bowl for food, and a sitting mat. Practitioners should keep these items and enter to a seminary of the Buddhist Way in accordance with the bhikṣus' tasks."

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Fascicle 35

The Buddha said to Ānanda, "There are three types of clothing. First are the robes for those who have renounced the world. [The robes] are made according to the method of all the buddhas in the three periods of existence. Second are the clothes for the laity. When I order my [lay] disciples to go to a seminary of the Buddhist Way, they must wear a set of these clothes, which always covers their bodies without separating even a bit. If they leave behind these clothes, they will commit the offense of hindering the [Buddhist] Way. The third are the clothes prepared for the laity and brought to a seminary of the Buddhist Way. [Laypeople] always wear these when sitting and standing. These are [the three types of clothing]. You must hold fast to them." Also, the Sapoduo lun (T. 1440) says:

Question: "Does the Buddha always have his head shaved?" Answer: "No. The Buddha's hair always has the appearance of seven days' growth after being tonsured." Question: "When the Buddha attained the [Buddhist] Way for the first time, did he wear a kaṣāya?" Answer: "[At that time] there was no laity. Regarding the attainment of buddhahood, it is necessary to have the thirty-two major marks of physical excellence. Those who have renounced the world wear a Dharma robe, fully possess the Buddhist rules of conduct, and give up and leave behind defilements. Accordingly, all seeds of wisdom enter their bodies."

The kaṣāya is called ranyi ("dyed cloth") in China. Defilements and attachments are also called ran ("to be dyed or polluted"). Those who wear this clothing have no fear even if they are among beasts. For this reason, a hunter borrows and wears this clothing, and lets the animals see him from a distance. The Shelifu wen jing (T. 1465) further says:

The Mahāsaṃghika school diligently studies all the sutras and preaches their real meaning. Because they put themselves in the original place [for the Buddhist Way], they should wear yellow kaṣāyas. The Dharmaguptaka school attains proficiency in the tenor of the noumenal principle, edifies and benefits [the people], and manifests and indicates the extreme excellence in the world. They should wear red kaṣāyas. The Sarvāstivāda school possesses extensive knowledge and quickly and clearly understands in 7

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A Forest of Pearls from the Dharma Garden, Volume VI order to edify [the people] by the Dharma. They should wear black kaṣāyas. The Kāśyapīya school dedicatedly, diligently, and bravely helps and protects sentient beings. They should wear dark red kaṣāyas. The Mahīśasaka school meditates, enters subtlety, and examines and expands the profound secret. They should wear blue kaṣāyas.

Therefore, Luoxunyu Bhikṣu18 begged for alms and yet could not obtain food. Later, when he alternately put on one of the kaṣāyas of the five schools, he was able to obtain plenty of food. Why? This [bhikṣu] was stuck in the nature of being too hateful in his previous life; whenever he saw a śramaṇa coming, he quickly closed the door and said, "No one is home." [One day when] he saw other people giving alms, he was greatly delighted, regulated his thoughts, [gave rise to the mind of] awakening for enlightenment, and wished to become a śramaṇa. For this reason, even though he renounced the world in his present life, he remained distressed in this way. In my Dharma, those who have renounced the world solely wear worn clothes or cerements. Because of what Luoxunyu did in his past [life, I allowed him to] receive various kaṣāyas. Furthermore, the [Da biqiu] sanqian weiyi (T. 1470) says: There are four cases where monks are acquitted of a charge if they do not wear the kaṣāya when they go to other countries. First, in the case that there is no stupa. Second, if there is no bhikṣu sangha. Third, if there are thieves. Fourth, if the sovereign [of that country] is uncomfortable with the [Buddhist] Way.

4. Relief from Difficulties

Just as the [Mohe] Sengqilü (T. 1425) says:

Formerly, when the Buddha resided in the world, Venerable Dhaniya was foolish enough to take some government timber and committed the offense of taking what is not given. At that time, King Bimbisāra faithfully respected the Three Treasures. He saw Dhaniya wearing a kaṣāya. Even though [Dhaniya] took timber belonging to the government, the king did not care about it and ignored it. The bhikṣus saw this and asked the Buddha, "What karma did this [bhikṣu] Dhaniya cultivate in his former existence 8

Fascicle 35

that caused King Bimbisāra to forgive him in this way?" The Buddha said to the bhikṣus, "A long, long time ago, there was a king of the garuḍas. Its body was extremely large; its wingspan was more than six thousand li. It often entered the sea, caught a dragon, and ate it. All the dragons were usually afraid of the garuḍas. They sought a kaṣāya and placed it on the gate of the palace. The garuḍa saw the kaṣāya and gave rise to reverence, and then it did not attack the dragons [in the sea]. When the garuḍa wanted to eat a dragon, it struck the surface of the sea with its wings. When the surface of the sea was churned up and a dragon appeared, [the garuḍa] then caught it and ate it.

On one occasion a dragon was chased by the garuḍa. [The dragon] immediately took a kaṣāya, placed it over the top of its head, and headed toward the shore. The garuḍa then transformed itself into a brahman and chased after the dragon, reviling it in various ways, saying, 'Why don't you let go of the kaṣāya now?' Because the dragon was afraid of death, it anxiously grasped [the kaṣāya] and would not let got of it. At that time there was a hermit dwelling on the coast. The terrified dragon fled to the hermit. The garuḍa, seeing the hermit, dared not advance further. The hermit immediately came out and preached the Dharma for the garuḍa. He edified it and rescued the dragon. [The garuḍa and the dragon] repented together, and then both departed."

The Buddha said to the bhikṣus, "The hermit of that former time is myself now. The garuḍa is King Bimbisāra and the dragon of that time is Dhaniya. In the past [Dhaniya] was wearing a kaṣāya and escaped from becoming food for the garuḍa. He is now again covered by the cause and condition of my kaṣāya and was able to escape from the difficulty caused by the king."

Those who have renounced the world cultivate the [Buddhist] Way and attain arhatship. Therefore, you must know that the awesome power of the kaṣāya is mysterious.

Also, the Hailong wang jing (Skt. Sāgaranāgarāja-paripṛcchā, T. 598) says: At that time a dragon king addressed the World-honored One, "In this sea there are numberless kinds of dragons. There are four kinds of garuḍas, which always eat these dragons and their wives and children. I beg you, 9

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Buddha, to protect us and to enable us to be always peaceful." Thereupon, the World-honored One took off his black robe and said to the sea dragon king, "Take this robe and distribute it to all the dragons! Make sure it entirely covers all of them! Those who grasp onto even a thread [of the robe] cannot be attacked by the king of the garuḍas. Those who observe the Buddhist precepts will definitely fulfill their prayers." At that time all of the dragons were fearful, thinking, "This Buddha's black robe is very small. How can it cover over the dragons in the great sea?" At that moment the Buddha knew the doubt the dragons had in their minds. He told the dragon king, "Even if the Tathāgata's black robe were distributed to each person in the trichiliocosm, it would still not be exhausted. [The robe] is just like the empty sky. Complying with what one wants, it is spontaneously produced."

On that occasion the dragons immediately took the Buddha's robe and divided it into an infinite number, several tens of billions, of pieces. All the pieces were distributed. Complying with whatever was lacking, a wide or narrow part, or a large or small part was spontaneously supplied and the robe remained just like in its original form. It was not used up after all. [The sea dragon king said to all the dragons,] "You must respect this robe just as you respect the World-honored One or just as you respect a stupa." The Buddha said, "Those who see the Tathāgata's robe will immediately cast off the dragon's body. Then during the auspicious kalpa every dragon will attain arhatship and enter parinirvāṇa."

At that time the four kings of the garuḍas together with a thousand dependents all addressed the Buddha, "Today we take refuge in the Three Treasures, repent of the offenses we formerly committed, and respectfully observe the Buddhist precepts. From now on, we will always give fearlessness to all dragons, protect the true Dharma until it ceases to exist, and will not go against the Buddhist teaching."

The Buddha said to the four kings of the garuḍas, "Formerly, at the time of Jinren Buddha,19 you were four bhikṣus called Xinle ("Joy"), Daxinle ("Great Joy"), Shangsheng ("Excellence"), and Shangyou ("Friend"). These four bhikṣus violated the law of precepts; they were greedy with offerings; they did not guard their bodily, verbal, and mental acts; and they did numerous evil acts. However, they made innumerable offerings to 10

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Jinren Buddha. For this reason, they did not fall into hell, but they fell into the realm of animals and destroyed countless lives from beginning to end."

The Buddha then manifested supernatural power and caused [the four kings of the garuḍas] to recall their former lives. They remembered all the evil acts and meritorious deeds they had done [and said,] "We would rather die than dare commit [more] evils." The Buddha expounded a sutra for them and gave them a prediction, "In the first assembly at the time of Maitreya Buddha, all of you will attain liberation." 5. Gratitude for Reward

Just as the [Zhuanji] baiyuan jing (T. 200) says:

When the Buddha resided in the world, there was a wealthy man, called Ghoṣa, in Kapilavastu. His wife gave birth to a girl who had regular features and who was extremely wonderful. Her body was covered in white woolen clothing when she came into the world. Because of this, a pseudonym was established and she was called Śuklā. She gradually grew and her clothing also grew along with [her body]. [It] was bright, white, clean, and pure, and never needed to be washed. When people saw it they vied with each other in seeking and searching for it. [Śuklā] said to her parents, "I do not covet worldly glory now. I wish to renounce the world." Her parents thought of her with love and could not oppose her intention.

Soon thereafter she went to the Buddha's place and sought to enter the [Buddhist] Way. The Buddha said to her, "Welcome, bhikṣuṇī!" Her hair spontaneously fell off and the white clothing on her body transformed into a kaṣāya. She became a bhikṣuṇī, dedicatedly and diligently studied, and attained the fruit of arhatship.

On seeing this, Ānanda asked [the Buddha] about the cause and a condition for this. The Buddha said to Ānanda, "During this auspicious kalpa, a buddha called Kāśyapa appeared in the world. Leading all the bhikṣus he traveled around the villages and edified sentient beings. On one occasion, a woman was greatly delighted to see [Kāśyapa] Buddha and the sangha. She held out a piece of woolen cloth and gave it to the Buddha and the sangha. She made a vow and departed. Due to this merit, she is always 558a

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A Forest of Pearls from the Dharma Garden, Volume VI reborn in heaven and in the realm of human beings with clean clothing that covers her body. Subsequently, today she met me, renounced the world, and attained the [Buddhist] Way."

After hearing this, the bhikṣus rejoiced. They upheld and practiced the Buddha's teaching.

Also, the [Zhuanji] baiyuan jing says:

When the Buddha resided in the world, there was King Brahmadatta in Vārāṇasī. His wife gave birth to a girl who was clad in a kaṣāya. [The baby girl] had regular features and was extremely wonderful. She was rare in the world. Because of this, a pseudonym was established and she was called Kāsikasundarī. She gradually grew and her kaṣāya also grew along with [her body]. Her natural endowments were virtuous and benevolent and she showed filial obedience to her parents. Accompanied by various bodyguards she went out of the city to play. Eventually they arrived at Deer Park (Skt. Mṛgadāva). She felt happy to see the Buddha's [thirty-two] major and [eighty] minor marks of physical excellence. She approached, worshiped by bowing her head to the Buddha's feet, then withdrew and sat to one side. The Buddha expounded the Dharma for her. She was fascinated [by the teaching], became liberated, and attained the srota-āpatti-phala. She then wished to renounce the world. The Buddha said to her, "Welcome, bhikṣuṇī!" Her hair spontaneously fell off and a Dharma robe appeared on her body. She became a bhikṣuṇī, dedicatedly and diligently studied, and attained the fruit of arhatship. She was esteemed by all heavenly beings and the people of the world.

On that occasion, all the bhikṣus witnessed this and asked [the Buddha] about the cause and a condition for this. The Buddha said to the bhikṣus, "In the past, immeasurable generations ago, a buddha called Kanakamuni appeared in the world. Leading all the bhikṣus, he traveled about and edified the people. At that time, a princess went to meet [Kanakamuni] Buddha and felt happy. She approached and worshiped him, bowing her head to that buddha's feet. She then invited [Kanakamuni] Buddha and the sangha and they received offerings of a monk's four requisites (i.e., food and drink, clothing, bedding, and medicine) for three months. She also gave a set of wonderful clothes to each one of them. Due to this merit, 12

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she is esteemed, honored, outstanding, and noble in heaven and in the realm of human beings. She is always reborn wearing a kaṣāya." The Buddha said to the bhikṣus, "If you want to know about that princess, she is now [Kāsika]sundarī Bhikṣuṇī."

After hearing this the bhikṣus rejoiced. They upheld and practiced the Buddha's teaching.

The [Zhuanji] baiyuan jing also says:

When the Buddha resided in the world, the wife of King Prasenajit gave birth to a boy, who had regular features and who was extremely wonderful. He was rare in the world. His body was clothed in a kaṣāya. He could already speak when he was born and asked his father, the king, "Does the Tathāgata, the World-honored One, reside [in the world] now? Do the great venerable monks Kāśyapa, Śāriputra, and Mahāmaudgalyāyana, all those I ask about, reside [now in the world]?" His father, the king, replied, "Yes, they all reside [in the world]." [The boy said,] "I beg you, great king, to arrange offerings for my sake and to invite the Buddha and the sangha." [The king] promptly issued an edict and invited them on [his son's] behalf.

The Buddha entered the imperial palace, saw the crown prince, and asked him, "Do you recall that at the time of Kāśyapa Buddha you were a bhikṣu who was well versed in the Tripiṭaka?"

[The crown prince] replied, "Yes, I do indeed." [The Buddha asked,] "Are you peaceful having been born into this existence?' [The crown prince replied,] "Being placed under the favor bequeathed by the Buddha, I am simply able to keep my life and spend my days." On that occasion King Prasenajit and his wife saw that the crown prince and the Buddha, the World-honored One, spoke together and asked questions and answers of each other. Their joy overcame their self-control and the boy's parents addressed the Buddha, "What merit did this crown prince cultivate in his former existence so that right after being reborn he could speak, and also fully engage in questions and answers with you, the Buddha? We ask you, World-honored One, to fully expound and explain this for us."

At this moment the World-honored One replied to the king in verse: 13

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He created various good conditions in his former existence. A hundred kalpas have passed and yet they are not depleted. Because of the cause and condition of good deeds,

He now obtains a reward like this.

[The World-honored One said,] "During this auspicious kalpa, a buddha called Kāśyapa appeared in the world. Leading all the bhikṣus, he traveled about and edified the people. He came to King Kṛkin's kingdom. At that time, the king's crown prince, called Shansheng,20 saw the Buddha, the World-honored One, and deeply gave rise to faith and respect for him. "[Shansheng] returned and addressed the great king, 'I seek to enter the [Buddhist] Way.' The king did not accede, saying, 'You are my only son, you must succeed to the throne and educate the people. I do not grant your request to renounce the world and enter the [Buddhist] Way after all.' On hearing this, the crown prince felt sorrow. He abstained from grain and did not eat for six days, becoming emaciated. [The entire corps of vassals] was afraid that [the crown prince] would not complete his life span. The king issued an imperial order to the crown prince and made a promise, 'If you can read and recite the Tripiṭaka and become proficient in the verses (Skt. ślokas) now, I will allow you to renounce the world. Come and see me later!' On hearing this, the crown prince became happy and soon thereafter renounced the world. He recited and familiarized himself with the Tripiṭaka and became proficient in [the verses]. The king was greatly happy. He immediately said to the bhikṣu, 'I will now allow you to take and use all the property in my treasure house. I do not begrudge any of it.' On hearing this, the crown prince bhikṣu took the king's property, arranged for numerous tasty meals, invited Kāśyapa Buddha and twenty thousand bhikṣus, and made offerings to them. After eating, each bhikṣu was given the three kinds of robes and the six kinds of requisites. Due to this merit [the crown prince bhikṣu] does not fall in the evil world (Skt. kalin). He is always reborn in heaven and in the realm of human beings with a kaṣāya that covers his body. Consequently he has now met me. Therefore, he has a kaṣāya, renounced the world, and attained the [Buddhist] Way." After hearing this, the bhikṣus rejoiced. They upheld and practiced the teaching.

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6. Disobedience and Misfortune

Just as the Xianyu jing (T. 202) says:

In ancient times, incalculable kalpas ago, in this Jambudvīpa there was a great king called Tipi.21 He ruled over eighty-four thousand small countries altogether. At that time there was no buddha in the world but there was a pratyekabuddha who resided in the forest on a mountain. With his merit, [the pratyekabuddha] liberated sentient beings. Animals also came near him.

On that occasion there was a lion called Jianshi,22 whose body was golden-colored. [The lion] ate fruit, nuts, and plants and did not harm sentient beings. A hunter shaved his beard and hair and put on a kaṣāya, and concealing a bow and arrows under [the kaṣāya] he sought out the lion. He thought, "I should kill the lion and take his skin. If I give the pelt as a present to the king, I will be able to escape from poverty." The hunter came across the sleeping lion and shot him with a poisonous arrow, injuring him. The lion awoke in surprise and immediately charged [the hunter], intending to harm him. [Then the lion], however, saw [that the hunter] was wearing a kaṣāya. Seeing this, [the lion] thought, "A person who wears a kaṣāya will not reside in the world for a long time and will surely attain liberation. This is most certainly because the kaṣāya is a symbol of the sages of the three periods of existence. If I harm him, I will give rise to an evil mind against all the virtuous sages of the three periods of existence.' [When the lion] had this thought his harmful intention ceased. Then the poison from the arrow entered his body and his life would soon come to an end. [The lion] said in verse:

Ye-luo-luo, po-she-sha, suo-he.23

When [the lion] spoke these words, the heavens and earth greatly quaked. There were no clouds yet it rained. All the heavenly beings saw [the lion], let loose a shower of flowers, and offered them to him. [The hunter] skinned [the lion] after it died, and took [the pelt] to present to the king, who sought [animal skin] offerings as a prize. The king saw [the lion's pelt] and thought, "Classic books say, 'A beast that has a golden-colored body is surely a bodhisattva.' Why should I now 15

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give a reward to this person? If I reward him, I will be as [evil] as he is; I will be no different from him."

The king then asked [the hunter], "When the lion died, what auspicious signs were there?" The hunter replied, "[The lion] uttered an eight-syllable verse. Flowers fell from the sky and the earth quaked. It rained even though there were no clouds." On hearing this, the king had mixed feelings of joy and sorrow. He then summoned all the vassals and ordered them to explain the meaning of [the verse], but no one could explain it. At that time there was a hermit living in the forest on a mountain. He was called Shemo24 and he was good at explaining the meanings of words. The king invited him [and the hermit] explained to the king, "Regarding ye-luo-luo, it means that those who shave their heads and put on a kaṣāya will quickly attain liberation from the transmigration of birth and death. Regarding po-she-sha, it means that those who shave their hair and wear a monk's robe are the same in appearance as the virtuous sages of the three periods of existence and they are close to nirvana. Regarding suo-he, it means that those who cut off their hair and put on a monk's robe must be esteemed by all heavenly beings and the people of the world." With this, the hermit's explanation was complete. The king was greatly delighted. [The king] immediately summoned eighty-four thousand subordinate kings. They all gathered and together made a high-canopied chariot of the seven treasures. The lion's pelt was placed on it. They burned incense, scattered flowers, and made offerings wholeheartedly. They made a gold coffin and placed the lion's pelt inside it in order to place it into a stupa. Because of these wholesome acts, all the people of that time were able to be reborn in heaven after death.

The Buddha said to Ānanda, "Since the lion at that time gave rise to a wholesome mind while facing the hunter who was wearing a monk's robe, he became a wheel-turning noble king for ten trillion kalpas, sufficiently benefited sentient beings, extensively planted meritorious karma, and was able to achieve buddhahood. The lion of that time is me. Because King Tipi at that time made offerings to the lion's pelt, he was the most honorable in heaven and in the realm of human beings for ten trillion kalpas and cultivated all wholesome foundations. The king of that time 16

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is Maitreya. The hermit of that time is Śāriputra. The hunter of that time is Devadatta."

The significance of this is that if a sentient being wearing a kaṣāya harbors an evil mind toward all śramaṇas, you must know that this person gives rise to an evil mind toward all buddhas and the virtuous sages of the three periods of existence. Because of giving rise to an evil [mind], he commits immeasurable sins. If a sentient being aspires to a faithful mind and respects those who renounced the world and who wear the kaṣāya, he will attain immeasurable merits. The Daji yuezang jing (i.e., Dafangdeng daji jing, T. 397; Skt. Mahāvaipulya-mahāsaṃnipāta-sutra) furthermore says: The Buddha said, "Formerly I was among sentient beings, cultivated all ascetic practices, and gave rise to great compassion. I gave up my body, head, eyes, ears, nose, tongue, and other things. [If all these were to be piled up,] each of them would be as massive as Mount Vipula. In addition, I gave up my elephants, horses, countries, cities, wives, and children. Passing through three thousand incalculable kalpas, I have compassion for all distressed sentient beings, unwholesome sentient beings who slander the true Dharma, libel the virtuous sages, and have no shame, as well as the sentient beings who have been rejected from all pure buddha lands. For all the sentient beings like these, I made a vow to achieve the highest path in the evil world of the five defilements (Skt. pañca kaṣāyāḥ). In order to save sentient beings from suffering in the three evil realms, I installed the good realms and the bliss of nirvana.

"If there are sentient beings who renounce the world for me in my Dharma, who shave their beards and hair, and put on a kaṣāya, even if they do not receive the precepts or even violate the precepts they have received, and if there are people who protect, support, and make an offering to them, then these people will attain great rewards, not to mention those who make offerings to those who completely observe the precepts. "In the future if kings, ranking officials, or judges revile, disgrace, beat, and bind my disciples and those who wear the kaṣāya, or if they order about [my disciples] and take their belongings and requisites by force, those [evil] 490a

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people will namely damage the true reward body (Skt. sambhogakāya) of all the buddhas of the three periods of existence, provoke the eyes of all heavenly and human beings, and hide the true Dharma of all buddhas. They will cause all heavenly and human beings to fall into hell." At that time Ajñāta-kauṇḍinya and the King of Brahma Heaven addressed the Buddha, "Suppose there are [sentient beings] who shave their beards and hair for the Buddha and wear the kaṣāya, but they do not receive the Buddhist precepts or they violate [the precepts] they have received—if kings, ranking officials, or judges revile, disgrace, beat, and bind these people, how serious are the sins of [those kings or others]?" The Buddha said to the King of Brahma Heaven, "I will now further explain briefly for you. If a person causes a trillion buddhas to bleed, has he committed a serious offense?"

The King of Brahma Heaven answered, "If a person causes a buddha to bleed, this sin is boundlessly and limitlessly serious, not to mention causing a trillion buddhas to bleed. After all, we are not capable of extensively calculating the retribution for that person's sinful karma." The Buddha said to the King of Brahma Heaven, "If there is someone who disturbs, reviles, disgraces, beats, and binds a person who has shaved their hair for me and wears the kaṣāya, but who has not received the Buddhist precepts or has violated [the precepts] they have received, then [the abuser] will have committed an even more serious sin than if they caused a trillion buddhas to bleed. Why? It is because this person has renounced the world, shaved their hair, and put on a kaṣāya for my sake. Even if they have not received the precepts or they violate [the precepts] they have received, they can still show the path to nirvana for all heavenly and human beings. This person has already attained respect and faith in the center of the Three Treasures. They are superior to all those of the ninetyfive non-Buddhist teachings. That person is surely able to promptly enter nirvana. They are superior to all laypeople. Therefore, heavenly and human beings must make offerings to them.

"If a king finds that a person who has renounced the world has made a great sinful karma, [the king] can only banish them from the country and their resident monastery in accordance with the Dharma; [the king] cannot flog them with a whip or revile and disgrace them. All these 18

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[actions] must not be given as punishment. If someone intentionally beats and reviles another, then that person has already fallen back from liberation and has left behind all the good realms of heavenly and human beings. They will certainly go to Avīci Hell, not to mention those who beat a person who has renounced the world for the Buddha and completely observes the precepts."

Verses say:

[A kaṣāya's] exterior is clean and it is bright inside. It is as worthy as the Pure Land.

Various kinds of precepts are not deficient in anything. The Dharma robe is the dignified appearance.

It is entirely modeled after [the countenance of] Tian Wen.25 It also rescues dragons from suffering.

The dignity of demeanor is worth seeing.

We are indebted to the rain of the Dharma (Skt. dharma-varṣa). Historical Accounts of Sacred Responses

to Human Faith and Meritorious Acts

Five testimonies are briefly cited.

[The Xiyuzhi (Annals of the Western Region) Describes the Miraculous Virtue of the Buddha's Kaṣāya]

The Xiyuzhi says:

Near the twin śāla trees there is a unique bed, on which an uncolored image of Śākyamuni Buddha is placed. [The image] lies on its right side, and it is two zhang, two chi, and four cun in length. It is covered by a golden-colored kaṣāya and even now often emits mystical light. Furthermore, northeast of Rājagṛha is Vulture Peak (Skt. Gṛdhrakūṭa), where a stone image of the Buddha's kaṣāya exists. When the Buddha resided in the world, he went to bathe in a pond and took off his robe at that place. A vulture snatched [the Buddha's] kaṣāya in its mouth and flew up, but it quickly dropped [the kaṣāya] onto the ground, where it transformed into this stone. Its horizontal and vertical leaf patterns are clear even today. To the south there is a place where the Buddha meditated and instructed 19

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his disciple Ānanda to make kaṣāyas. An auspicious light often appears there. Wang Xuance, an envoy of the great Tang dynasty, and others went to that place altogether three times, and they saw [numerous miraculous things] there.

[Ruler Ming of the Wei Kingdom and the Miraculous Virtue of a Kaṣāya Made of Cloth Cleansed in Fire]

In the reign of Ruler Wen (i.e., Cao Pi, r. 220-226) of the Wei kingdom, [Wen] did not believe that in the south there is cloth that can be cleansed in fire. The ruler said, "The function of fire is esteemed. It can melt stone and metal. How is it that the cloth is not burned?" When Ruler Wen passed away, the reign of Ruler Ming (i.e., Cao Rui, r. 226-239), the [former] crown prince, began. The people of a western country sent a tribute of a kaṣāya made from the cloth that can be cleansed in fire. At first Ruler Ming shared his father's doubt and did not believe in the [miraculous cloth], so he tried [to burn] it in fire. [Though the kaṣāya] was singed it was not destroyed. [Ruler Ming] then accepted this as verification that what [the people of the western country] said was not false. Before this event, Ruler Wen had written a history in which there was an article stating that it was doubtful that there existed cloth that could be cleansed in fire. [Ruler Ming] secretly corrected this statement, writing "It exists." [Shi Sengmiao, a Śramaṇa of the Song Dynasty, and the Miraculous Virtue of a Kaṣāya]

Sengmiao, a śramaṇa of the Song dynasty, was from Shangdang (in present-day Shanxi province). His [secular] family name was Feng. He lived in Shangming village in Jiangling (in present-day Hubei province). In the first year of the Daming era (457) [Seng]miao traveled to Lingling (in present-day Guangxi province) begging for alms. He resided at Longhua Monastery in Junzhi, where he was engaged in trade and accumulated several thousand hu of rice. In the eighth year of the Daming era (464) he died at Longhua Monastery.

A fire ravaged and destroyed [the monastery] completely. At the time of his death [Seng]miao consigned his belongings to his disciple Fazong and ordered him to build a lecture hall and residential quarters for monks. Fazong completed building the [lecture] hall. Potuoyan said, "It is not the time to build the quarters [for monks]."

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In the first month of the third year of the Taishi era (467) [Fazong] fell seriously ill. At that time Daomeng Bhikṣu accompanied Gaoyang Xu, the Director of Quanling, and calmly cultivated wisdom in the county. The county office was located in the town of Junzhi. [Dao]meng went to examine [Fa]zong's disease. When he entered the monastery and took several steps, he saw a śramaṇa wearing a nivāsana made of fabric with peach flower patterns and small yellow headgear. [The śramaṇa] walked around, scolding, "Young fellow Fazong disobeyed my order and took actions against me. He has not built the residential quarters for monks. He wastes my property!" and so on. [The śramaṇa] turned around and saw Daomeng, and appeared to be surprised and ashamed. Covering his face with his headgear he went into Fazong's room. Even though [Dao]meng frequently visited this temple, he had never before seen this śramaṇa. [Daomeng] did not intend to look for him and offend him, so he went to the Buddhist monk Fachao and explained what he had heard and seen. [Fa]chao, suspecting that [Dao]meng was lying, thoroughly questioned him on the appearance and the manner [of the śramaṇa concerned]. [Dao]meng gave a full account of [the śramaṇa]. [Fa]chao said, "That is precisely Fazong's master, who passed away several years ago." They both sighed in frustration.

That evening, an oracle was sent to summon Fazong and he hurriedly came. He was scolded very severely several times regarding the residential quarters for monks [that had not yet been built]. The [oracle's] tone of voice was no different from [Sengmiao's]. Fazong bowed his head to the ground and apologized to [Sengmiao].

After he finished [his apology], he asked, "O upādhyāya! Where do you exist now? [Is your place] good or evil? How is it?" [Seng]miao replied, "The place where I exist is mostly good, but I received a minor punishment. Two years ago I was absolved from sin. I also have a minor restraint from giving full sway to my inclinations. I am about to appeal to the agency. Since I have no kaṣāya, I cannot take action on it. You should quickly make [a kaṣāya] for me." Fazong said, "A kaṣāya can be managed, but I do not know how, upādhyāya, you will be able to obtain it." [Seng]miao answered, "You should ask the sangha to set up [an assembly of] offerings for the donation of a kaṣāya. I will then immediately receive it."

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Just as he had been told, Fazong [organized an assembly in which] monks received a meal and garments were donated. At that time Daomeng attended the assembly. He again saw Sengmiao leaning on the doorframe outside the hall, standing with his palms joined at his chest, listening to a sutra. When [the assembly] ended [Dao]meng saw that [Seng]miao was already wearing a kaṣāya. [Sengmiao] then came into the hall, wishing to take refuge in the sangha, and took a seat.

[Sengmiao] asked [Dao]meng how long he had been a monk. [Dao]meng replied, "I forget what year [I became a monk]. [It was] in the second month of the year when the barbarians who wear their hair in braids tied with rope (i.e., the Northern Wei people) reached the Yangzi River." [Seng]miao said, "Your career as a monk is as long as mine. I see you became [a monk] a month before I did." [Sengmiao] then took a lower seat than [Dao ] meng, and immediately cleared a seat [for him]. [Sengmiao] sat up straight and listened in silence. When the gathering ended, [Sengmiao] disappeared again. At that time, there were more than a hundred people, both monks and laypeople, in the hall. Yang Chan, father-in-law of the magistrate of Lingling, also participated in the Dharma assembly. From the exchanges and discussion between [Dao]meng and [Seng]miao, however, the people only heard [Dao]meng speaking out loud, apparently to himself. Yet [Daomeng's] testimony was correct, even though [Dao]meng and [Seng]miao were not acquainted with each other. [Daomeng] described [Sengmiao's] appearance, behavior, years of being a monk, and age, and there was nothing that did not square with the facts. Later Fazong contracted a disease, and was very ill and about to die. The head oracle said, "The disease that causes Fazong to be on his deathbed will immediately pass out of his body." What the oracle manifested seemed to be a young boy and those who heard the force of its voice and tone were amazed at how outstanding it was. All [the people] truly marveled at this. At first [Yang] Chan did not respect the Dharma very much. Because of this [incident] he greatly gave rise to respect [for the Dharma] and was awakened. He established a series of meritorious assemblies. That year he set up a lecture [meeting] at this temple, held periodic retreats, and made donations. [Shi Huiguang, a Śramaṇa of the Tang Dynasty, and the Miraculous Virtue of a Kaṣāya]

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was a disciple of Dharma Master Huiguang at Anyang Temple in Liangzhou (in present-day Shaanxi province). The disciple's mother was impoverished; she did not even have any clothing. She went into her son's room and took an old kaṣāya, from which she made [a pair of pants] and wore it. The mother used to gather together to chat with various neighbors. Suddenly she felt a feverish heat on her legs. [The fever] gradually rose to her waist. Then suddenly there was a thunderclap and the neighbors and the mother were thrown a hundred paces away from [the house]. Their ears were filled with dirt. The [neighbors] passed out for several days and then came to their senses. The mother who had used the kaṣāya [for clothing] consequently died because of the thunderclap. Her burned and scorched body was coiled up and on her back there was an inscription that read, "This is because the use of the Dharma robe is not in accordance with the law." Her son placed her body in a coffin, but [the corpse] was shaken out [of the coffin]. Her remains were then left exposed in a forest and eventually were scattered. From this, it is known that to receive and hold the Dharma robe is as meritorious and beneficial as a dragon who takes refuge in the Three Treasures. This is truly not groundless. Recently there was a monk who lived in a cave dwelling deep inside a mountain. He perceived that a strange spirit came into the cave, extremely horrible in appearance. [The spirit] extended its arm, searching around inside [the cave], trying to grasp [the monk] who lodged there, but he had covered the front [of his body] with his [Dharma] robe. [The spirit] was afraid of touching a kaṣāya so it was blocked and could not come in. Consequently [the monk] escaped [from the danger].

These two testimonies are found in the Biographies of Eminent Monks compiled in the Tang dynasty (Tang Gaoseng zhuan).

[Daoxuan, a Śramaṇa of the Tang Dynasty, Received an Auspicious Omen of a Kaṣāya]

Vinaya Master Daoxuan of Ximing Temple was head priest in the second month of spring in the second year of the Qianfeng era (667). His entire Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts is found at the beginning of the tenth fascicle [of this collection]. One time the four heavenly kings' officials addressed Vinaya Master Dao xuan as follows: 23

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Three months before entering nirvana the Tathāgata instructed Mañjuśrī, "Go to the ordination platform and toll a bell to summon the bodhisattvas, bhikṣus, heavenly beings, dragons, as well as the eight kinds of gods and demigods that protect Buddhism and others from the four directions. Request them to gather at Jeta Grove Monastery." On [the Tathāgata's] order Mañjuśrī went and told all of them to gather.

The World-honored One said to Mañjuśrī and the assembly, "When I first departed from the city, entered the mountains, and studied the [Buddhist] Way, I exchanged my worthless clothes made of treasures for a deerskin and I wore it. A tree god revealed himself, and holding a saṃghāṭī in his hand [the god] said, 'Crown Prince Siddhārtha! You now cultivate the [Buddhist] Way and surely you will attain enlightenment. In the past when Kāśyapa Buddha entered nirvana, he entrusted this cloth saṃghāṭī to me and ordered me to properly protect it until a virtuous one appears in the world. He ordered me to entrust it to you, Siddhārtha. When I was about to receive the saṃghāṭī, the earth greatly shook.' The tree god told me, 'I will now lay out the robe and show the characteristics of a kaṣāya for you.' The tree god then laid it out and I could see its characteristics. Then [the tree god] immediately entered the vajra samādhi, and The earth again quaked greatly.

"The tree god said again, 'You are now still a secular person; you are not yet qualified to put on this Dharma robe. You must place it on top of your head and respectfully make an offering to it. It will cause you to seek the Buddhist Way without being annoyed by devils.' Complying with the tree god, I then placed it on my head for the first time, and the great earth quaked but it did not cause me to fall down. That earth god was strong. Mount Vajra rose up from the bottom of the vajra layer under the ground. Following wherever I went, [the robe] helped me. I attained peace for the first time.

"Thereafter, I practiced asceticism for six years and my body soon became emaciated. The robe was still on my head. I dared not express that I was exhausted. Only the Brahma King often came to see me. He deeply gave rise to great compassion and had pity for my pain. He took my saṃghāṭī and ascended to Brahma Heaven. The earth again greatly quaked and there was neither sunlight nor moonlight. The earth god then 24

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told the Brahma King, 'You should take the robe back and place it on his head!' The Brahma King followed this instruction. The great earth then became peaceful and the brightness of the sun and moon returned. "The crown prince also asked the Brahma King, 'Do you know the meaning of the saṃghāṭī being placed on my head?' [The Brahma King] replied, 'No, I do not know.' The crown prince said, 'This is because in the future evil bhikṣus and bhikṣuṇīs will not respect my liberation and the Dharma robe. Therefore, I keep the robe on my head in order to vanquish and subdue the king of Paranirmitavaśavartin Heaven and the non-Buddhists.' "I went into a river to bathe. When I received milk porridge from two shepherd girls, I wore this saṃghāṭī and immediately attained the pleasure of the third stage of meditation. Numerous sufferings were all exhausted. I sat down under the bodhi tree and turned the Dharma wheel for the first time. At that time the tree god brought a stupa with him, came to me, and offered it to me. He ordered me to take off this robe and place it in the stupa. From the time I attained buddhahood up to today, fifty years have passed. I esteem this saṃghāṭī. I take care of it and wash it myself. I always have Vajrapāṇi hold up the treasure stupa, which has not yet been placed on the ground. Every time I turn the Dharma wheel, I wear this robe. From the time of my attainment of buddhahood I have worn it fifty times. I am about to enter nirvana. I must entrust it to someone." The Buddha said to Mañjuśrī, all the bhikṣus, heavenly beings, dragons, as well as the eight kinds of gods and demigods that protect Buddhism and others, "This is Kāśyapa Buddha's coarse cloth saṃghāṭī that has great power and virtue. I observe with the Buddha's eyes all heavenly beings, dragons, spiritual beings, bodhisattvas of the tenth stage, and others, but no one has been able to move this saṃghāṭī even as a little as the width of a hair. Inasmuch as no one can move it, only I, the Tathāgata, lift up this stupa containing the robe."

[The Buddha] circumambulated the ordination platform three times, went up from the west flight of stairs to the south side to the platform, turned to the north from the northwest side, and stood on [the platform]. The World-honored One then cast the stupa of the robe up into the air and it emitted light that illuminated over ten billion countries. All the realms of suffering were illuminated by the light and all [suffering] was entirely 25

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removed. They became just like the wonderful, joyful lands where pārijāta trees grow.

The Tathāgata announced to all the buddhas, "I am about to enter nirvana. I have Kāśyapa Buddha's old coarse cloth saṃghāṭī that was entrusted to me. I hold fast to it for sentient beings of the last age of the decadent Dharma. All buddhas from the ten directions! I wish that each of you will give up one robe and keep it for the last age of the decadent Dharma." All the buddhas from the ten directions heard these words, and promptly took off their saṃghāṭī robes and gave them to Śākyamuni Buddha. The Worldhonored One received the robes. The king of devils [Māra] further addressed the Buddha, "I humbly beseech you to listen to me with sympathy. I would like to give gold, pearls, and valuables to make stupas to contain the robes. I pray you will understand and allow me [to do so]." The World-honored One approved of this request. By his supernatural power, all stupas were entirely completed in an instant. After their completion, the World-honored One personally placed each of [all the buddhas'] saṃghāṭīs into the treasure stupas. The devils addressed the Buddha, "We do not know to what person these stupas are entrusted and where they are to be placed." Thereafter, the Tathāgata approached nirvana. He told Rāhula, "You, order Ānanda to come!" After Ānanda arrived, the World-honored One emitted light that illuminated the entire trichiliocosm. All ten billion people of the Śākya clan gathered at Jeta Grove. All the buddhas had gathered. The World-honored One then stood up from his seat and ascended the ordination platform. He again told Ānanda, "You, go to China and tell Mañjuśrī, who is in a cave on Mount Qingliang, that I would like to entrust Kāśyapa Buddha's saṃghāṭī to him."

All the [disciples] came to Śākyamuni Buddha; together with Mañjuśrī they arrived at the ordination platform in as a brief a time as it takes to snap one's fingers. The Buddha said to Mañjuśrī and to all of those who had assembled, "I am now entering nirvana. I would like to entrust the stupa of Kāśyapa Buddha's robe to you. Keep the Dharma I bequeath! After I enter nirvana, place the stupa of Kāśyapa Buddha's robe north of my ordination platform for twelve years."

[The Buddha] further told the four heavenly kings, "You, offer heavenly music continually to the stupa of the robe!"

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The Buddha said to Mañjuśrī, "There will be evil bhikṣus who will quarrel with each other and destroy my true Dharma. In a country in northern India there will be an evil king who rules the world. He will believe and accept the Hinayana and slander the Mahayana. Those who learn the Hinayana will instigate and mislead each other. They will be caught in a trap by devils. Therefore, they will kill those who study the Mahayana Tripiṭaka." The Buddha told Mañjuśrī, "For this cause and condition I allow you to reside to the north of the ordination platform for twelve years. When the evil king rules the world and the true Dharma is destroyed, you must lift up the stupa of the robe by your supernatural power and go to that country. All the Mahayana teachings are contained in the stupa. If those bhikṣus who observe the precepts are about to be killed by the king and each [bhikṣu] receives and holds fast to the saṃghāṭī in accordance with the Dharma, you should also keep them in the stupa of the robe! Before those bhikṣus who observe the precepts die, you must accept them and place them on the summit of Mount Sumeru through your supernatural power." At that time the king of devils [Māra] addressed the Buddha, "In the future world I will protect and maintain the true Dharma. When that evil king appears [in the world] and removes and destroys the Mahayana, I will cause a large boulder to fall from the summit of Mount Sumeru and crush that evil king and the evil bhikṣus; they will be ground to fine dust. I have a thousand sons who all have awesome powers. They will descend to be reborn in Jambudvīpa; they will be in all those countries. Each will make ten thousand Buddhist monasteries, which will fill Jambudvīpa and the other three continents [around Mount Sumeru] (i.e., Pūrvavideha, Aparagodānīya, and Uttarakuru). I will alleviate your worry and protect and maintain the true Dharma."

The Buddha said to Mañjuśrī, "You, keep the stupa of my robe and bowl! Go all over Jambudvīpa and to the other three continents [around Mount Sumeru] and even throughout the trichiliocosm, and install it everywhere! Guard the Dharma I bequeath! There are King Aśoka's stupas. Exhort and cause [sentient beings] to erect [stupas] throughout the trichiliocosm as well." Again, the Buddha instructed Mañjuśrī, "Through your supernatural powers go to the treasure tower on the west of the central hall of Jeta Grove Monastery, take my box made of gems, and show it to the masses. 27

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"When I originally escaped from the city and left my father's imperial palace, after traveling forty li I came to that forest. I was fatigued and rested for a while. On that occasion, the tree god revealed himself and said to me, 'You now cultivate the [Buddhist] Way. Surely you will attain a golden-colored body and become a great master in the three realms of existence. At the time of Kāśyapa Buddha's nirvana, he entrusted me with a box made of gems as well as a silk saṃghāṭī and ordered me to pass them on to you and entrust them to you.' I said to the god, 'Your silk saṃghāṭī is not for my use. I once heard an elder say that all buddhas who appear in the world do not wear a silk robe. I now cultivate the [Buddhist] Way. How can I destroy life in order to wear it? You are a devil now, and therefore you came to vex me.'

"The tree god said, 'You are a greatly wise person. Why do you speak such crude words? All buddhas are compassionate. They truly do not wear a silk robe. This silk robe came about through transformation, not from the destruction of life. You now receive this box made of gems. Open it; there is a letter inside.'

"I promptly opened the box and found various outstanding things. There were the great collections of vinayas and sutras. The teachings bequeathed by Kāśyapa Buddha were also in the [box]. At the same time I found a saṃghāṭī and a handwritten letter bequeathed by that buddha, who had entrusted them to the tree god, and ordered [the tree god] to entrust and give them to me.

"Kāśyapa Buddha's letter said, 'Formerly when I attained buddhahood, the King of Mahābrahman Heaven gave me this silk robe, which came about through transformation, not from the silk produced by cocoons. The King of Brahma Heaven provided the warp and King Earth God provided the woof [of the weaving]. Through the two donors the Dharma robe was completed. Because of the significance of [the Dharma robe] it was kept and then given to me. Since the time I attained buddhahood, I have always worn this robe and have neither damaged nor lost it. Now I entrust it to you, Siddhārtha. If you attain buddhahood, take my saṃghāṭī and enshrine it at Jeta Grove Monastery. When you expound the Vinaya, you must wear it for me. I now keep this robe.

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["The letter continued,] 'A hundred years after your nirvana, there will be for the first time ignorant bhikṣus who will divide the Vinaya collection into five sections. One hundred years later your sutras will be divided into immeasurable sections. Since disputes will take place, this will cause the Dharma to be quickly extinguished. Because those ignorant monks will not defend the Tripiṭaka, when you hear [about this crisis], open [the box] and put on the silk robe. They will immediately say that you killed silkworms [in order to create the robe]. After you attain buddhahood, the silk robe will spontaneously go out to various countries and reveal that it was not made from silkworm cocoons. Therefore, I entrusted it to the tree god and now pass on and entrust it to you. In this box there are also the teachings bequeathed by me. I also entrust these to you. Hold fast to the bequeathed Dharma!' "When I finished reading the letter, the earth quaked in six different ways. The box made of gems spontaneously opened and further emitted great light. The tree god again told me, 'You should place this box with the robe on your left shoulder, always give rise to respect, and not put it anywhere else. As long as the box made of gems is on your shoulder you can destroy all devils and subdue non-Buddhists. It will cause you to promptly attain buddhahood.' I personally received the box and always carried it on my shoulder, even at the time when I received milk porridge. "When I was seated under the bodhi tree, Śakra-devendra came to me, took the box from my shoulder, opened the box, took out the saṃghāṭī, and ordered me to wear it. He also took Kāśyapa Buddha's coarse cloth saṃghāṭī and put it over the silk robe. The King of Brahma Heaven and Śakra-devendra additionally gave me a cloth saṃghāṭī. I received it just as before. I then wore three robes; two were Kāśyapa Buddha's robes and the other was my own.

"The King of Mahābrahman Heaven came and said to me, 'I saw that all the past buddhas also wear three saṃghāṭīs. This is not correct for the earth. The World-honored One should remove two saṃghāṭīs and return them to their original places. Wear only the robe I gave you and the great earth will be able to peacefully abide.' I consequently followed the king's advice. The great earth only then peacefully abided."

Furthermore, from the time Śākyamuni Buddha originally attained buddhahood to the time he entered nirvana, he only wore the coarse cloth 29

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saṃghāṭī as well as the three kinds of robes of white cotton. He never wore silk robes or fabrics.

[The Buddha said,] "Why do evil bhikṣus slander and tarnish me? In the Vinaya teachings [wearing silk robes] is fully explained and allowed. Formerly when I attained buddhahood, Mahāprajāpatī Bhikṣuṇī held a kaṣāya made of gold threads in her hand and gave it to me. I dared not receive it and ordered her to give it to the sangha, even though I, the great master of the three realms of existence, can wear a silk robe. "Even though in the teachings of the Tripiṭaka I allow for varicolored silk fabrics to be offered to the Buddha, Dharma, and Sangha, they are originally not made of thread produced from silkworms. I have one thousand eight hundred great lands in addition to Jambudvīpa and the other three continents [around Mount Sumeru]. In all these places there are silk fabric and thread that are all produced from the mouths of girls, not from silkworms. [Because the way the thread is produced] does not destroy sentient beings' lives and a meritorious act is rewarded, therefore it is produced from the mouths of girls." [Someone] asked, "How can you know this?" [The Buddha] answered, "When you want silk to make a robe, you must burn incense and go under a mulberry tree. There are two transformed girls, who reveal their forms that are just like those of eight-year-old girls, under that tree. They emit silk thread from their mouths. The people of that country set up spinning wheels. Taking the silken thread from the girls' mouths, they roll it onto the spinning wheels. When they have sufficient silk fabric, they stop, and the transformed girls soon vanish. I allow you to wear varicolored silk fabrics because they are made from the silk thread produced by the girls and natural varicolored silk; they are not originally made of silk obtained through the destruction of life. Why do they slander me, saying I use thread obtained through the destruction of life?"

At that time Mañjuśrī addressed the Buddha, "I now have a minor question. I would like to settle it, but I do not know if you will allow me to do so." The Buddha said to Mañjuśrī, "You can do as you please. I see that the assembly has doubt. Previously I talked about Kāśyapa Buddha's small box made of gems, only three cun and three bu long, which contains his saṃghāṭī robe. You also doubt that [such a small box] could hold the 30

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robe, not to mention Kāśyapa Buddha's teaching traces, all the sutras of the Tripiṭaka." The Buddha told Mañjuśrī and the assembly, "This is the mystery of all buddhas' power. Only the Buddha and buddhas can know it. It is not something that can be understood in the sphere of your perceptions." The World-honored One further instructed Mañjuśrī to hold the box in both hands. The World-honored One then stood up and bowed. As he touched the box with his fingers it opened just like a large city gate. Everyone in the assembly saw numerous things, such as a stupa made of gems, a silk robe, and a tower made of gold and silver. The total number [of items] was hundreds of thousands. [The box] contained the entire Tripiṭaka. In addition, there was heavenly music, which is always offered, a platform forty li high, and a stupa ten yojanas in height. The box, however, neither increased nor decreased [in size]; it maintained its original size of three cun. Each of all the buddhas who came from the ten directions praised Śākyamuni, [saying,] "He can extensively liberate sentient beings in the evil world." Every buddha offered a saṃghāṭī and a box made of gems, by which [all buddhas] supported Venerable Śākyamuni to maintain the bequeathed Dharma. The Buddha ordered Mañjuśrī to open the buddhas' boxes. In each one there was a saṃghāṭī, a platform, a tower, a teaching trace of the Tripiṭaka, and a stupa just like Kāśyapa Buddha's. The contents were all equal, with no difference between them.

The Buddha said to Mañjuśrī, "You, take this stupa, return to Jeta Grove Monastery, and install it in the north stage of the ordination platform. Abide until my nirvana! It should be spontaneously entrusted to someone." Hearing this, Mañjuśrī asked again, "After the World-honored One's nirvana, to whom and at what place will these boxes and the stupa be entrusted?" The World-honored One gave an answer to all who had gathered, "I ordered Mañjuśrī to install them on the ordination platform. Three years later, move them to the southeast corner. They will stay there for thirty years. After [thirty] years have passed, they will move to the south of Guangming ("Light") Pond on the peak of Mount Pinqieluo26 in western India and remain there.

"Forty-five years after the Tathāgata's nirvana, an evil king will appear in the world. He will destroy the Buddhist Dharma and harass and harm monks and nuns. It is impossible to completely explain [his evil acts]. At 562a

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that time the soldiers of the king of devils, the four heavenly kings, and others will cause a huge boulder to fall down and crush the evil king to death. Sāgara, a dragon king, will sink [the evil king's] palace. [Its former site] will become a large pond of water. The evil king's tribe will no longer remain. There will be only Buddhist monasteries and the people. "The people of western India are very perspicacious and energetic. There are a hundred and thirty thousand monasteries, six hundred thousand monks, and innumerable bodhisattvas. There are a hundred and thirty thousand depositories of sutras, eighty thousand depositories of sutras written with gold threads, and a million and three hundred thousand images of gold, silver, and the seven treasures in total. A large [image] is a hundred chi tall and a small one is one zhang and six chi tall. "The number of other small images is incalculable. These sutras and images were entirely created by all artisans of the King of Trāyastriṃśa Heaven. Due to this cause and condition, that stupa of the robe and others will go to that mountain and remain there.

"One thousand seven hundred years later, at the end of the period of the semblance Dharma, in all of the four continents [around Mount Sumeru] including Jambudvīpa, numerous evil bhikṣus will build monasteries, but they will neither cultivate meditation and wisdom, read sutras, nor be literate. Even if there are a thousand people of intelligence, only a few will come to that evil world.

"I order Mañjuśrī to take the stupa of the robe and the box and the other things, and travel through various countries to edify the people and cause them to create stupas for the robe. Through his supernatural power he will cover all over the trichiliocosm with them. He will cause the evil bhikṣus to correct their evils, to cultivate wholesomeness, and to familiarize themselves with reading the Tripiṭaka. He will cause the Dharma to last eternally. After his task is done, he will take the stupa of the robe back with him and return it to its original place. When Maitreya descends [from Tuṣita Heaven], I will order Mañjuśrī to take the stupa and entrust it to Maitreya Buddha. This is the place to enshrine it. Therefore, we entrust it to one after another." Also, in the twenty-first year after the Tathāgata attained buddhahood, the Buddha said to Mahāmaudgalyāyana, "You, go to the north of the ordination platform in Jeta Grove Monastery. Toll a bell and summon the 32

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sangha from the ten directions and bodhisattvas such as Samantabhadra and Avalokiteśvara! Gather at the same time ten billion Śākyamuni Buddhas, my transformed bodies!" Each of these bodhisattvas and buddhas riding on towers came to the ordination platform. They all gathered, following the instruction. The Buddha said to Samantabhadra, "You, go to Rhesus Monkey Pond (Skt. Kūṭāgārasālā). In the area where I always roam around there is a damaged saṃghāṭī. On one corner there is a small pearl stupa. Bring it here." Samantabhadra followed the instruction and brought [the small pearl stupa] to the Jeta Grove Monastery. The World-honored One received this stupa and then said to the assembly, "Formerly when I escaped from the city, I went up to a tower on the city wall. The city god said to me in wonderment, 'It has been thirteen kalpas now since the time I became the god of this city. I saw all the past buddhas escape from the city and studied the [Buddhist] Way. They broke the net of attachment and killed the bandit of defilements. They achieved the highest path and liberated themselves from all things. You are now also doing so. Do not cause yourself to retrogress! At the time of Kāśyapa Buddha, he entrusted a small pearl stupa to me. I have abided until you, Siddhārtha, escaped from the city. [Kāśyapa Buddha] ordered me to entrust it to you. This is the stupa of the imprints of Krakucchanda [Buddha's] four teeth. It was entrusted from hand to hand and consequently came to Ruci Buddha.'

"The crown prince received it. After he worshiped the stupa, it emitted a great amount of light. The door of the stupa spontaneously opened. [The crown prince] then saw the four teeth and the teaching bequeathed by [Krakucchanda] Buddha. It had gold and silver towers, the number of which was eighty thousand. It also contained sutras and vinayas. In addition there was a maṇi gem tower, upon which light and incense were continually offered. On its side there was a silver inscription that read, "O Śākyamuni Buddha! When you originally attain buddhahood, you must take the imprint of one of the teeth and print it on your feet. On each of your soles a wheel of a thousand spokes will appear. Next, take the imprint of another tooth and impress it onto the palms of your hands, and then the Buddhist swastika will appear. Again, take the imprint of another tooth and imprint it on your chest, and then the virtuous mark will appear. Once again, take the imprint 33

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of another tooth and imprint it on the top of your head, and then you will enable a great halo to appear."

"I later attained buddhahood and followed [the instruction of the silver inscription regarding] these four imprints. Complying with the imprints the marks appeared. Everything was just as I previously described. When imprinting [the four teeth] came to an end, the door inside of the stupa spontaneously closed. The foundation of the stupa had an inscription that ordered me to put down a corner of the kaṣāya. From the time I attained buddhahood, I placed it on my left shoulder."

Furthermore, the Buddha said to all the buddhas who had come as well as the human and heavenly beings, "Everyone! Donate a pearl stupa! Abide in the world and await the future!" All the buddhas followed his words and completed their donations, and all of them were entrusted to Samantabhadra. At the time of the Tathāgata's nirvana, they were sent to Jeta Grove Monastery and enshrined on the north side of the ordination platform. When the cremation [of the Tathāgata's remains] and [the collection of] the relics was completed, Samantabhadra was ordered to protect [the Tathāgata's stupa]. He maintained it for twenty years. Later it was entrusted to Mañjuśrī, who opened the stupa and took out these four teeth. [The Tathāgata] ordered him to propagate the Buddhist Dharma in all countries of Jambudvīpa at the end of the period of the true Dharma and to maintain it. Consequently eleven hundred years later he will bring the imprints of these four teeth to ten billion worlds, where all images will emit light and all the people will give rise to wonderment. Later, even in the four continents [around Mount Sumeru] and the six heavens of the realm of desire, [the imprints of these four teeth] will be circulated to edify and benefit the people. Later Mañjuśrī will entrust them to Maitreya Buddha. At that time the World-honored One further said to the assembly, "Formerly when I attained buddhahood, I wished to enter a river to wash myself. On that occasion the river god revealed himself holding this treasure stupa in the hand. Inside [the stupa] was a gold box that contained antarvāsa and niṣīdana [robes] and a bag for an almsbowl. Kāśyapa Buddha's four teeth were also in the box. This is what Kāśyapa Buddha entrusted to me; he caused [the stupa] to be entrusted to the World-honored One, who had just finished bathing. 'Please put on the antarvāsa!' I promptly 34

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received and wore it. The earth quaked in six different ways for me. The four corners of the antarvāsa emitted light and illuminated ten billion lands. All the Brahma kings in the ten directions came to my place in search of the light. They approached and addressed me, 'The five oblong pieces of this white cotton fabric (i.e., antarvāsa) are likened to Krakucchanda Buddha's robe.' After [Krakucchanda] Buddha's nirvana it was passed on from hand to hand and entrusted, up to Ruci Buddha. After Śākyamuni Buddha's nirvana, it was entrusted to the dragon king Sāgara, who was ordered to create eighty thousand robes following this Dharma robe, and additionally to create a stupa, to make an offering to it, and to guard the bequeathed Dharma in later ages. On all corners and seams of the fabric pieces of this antarvāsa the Buddhist swastika is placed. This robe was made at the beginning of the auspicious kalpa to be five cun larger than the shape of this treasure box, but when the World-honored One opened the stupa, it revealed pearl towers, the number of which was eighty thousand, and it contained the teachings spoken and bequeathed by Kraku cchanda Buddha. Also there were three meditating bhikṣus of that buddha." The Buddha ordered Mañjuśrī, "You, take my trumpet shell (Skt. śaṅkha), go to those bhikṣus, and blow [the trumpet shell] to play the music called "The Buddha Has Arisen in the World!" According to this order, Mañjuśrī blew the trumpet shell. The bhikṣus promptly rose from meditation and asked Mañjuśrī, "What buddha has now appeared in the world?" Mañjuśrī answered, "Śākyamuni Buddha, the fourth buddha of the auspicious kalpa, has appeared in the world." Those three bhikṣus together worshiped the Buddha, and then withdrew to one side. They then addressed the Buddha, "At the time of his parinirvāṇa, Krakucchanda Buddha entrusted an antarvāsa, a niṣīdana, and a bag for an almsbowl to us and ordered us to stay in this stupa. Consequently Ruci Buddha ordered us to begin entering nirvana. Kāśyapa Buddha further entrusted his four teeth to us. Kanakamuni Buddha gave us a small amount of his nails and hair. They are all enshrined in the stupa. After the World-honored One's nirvana, they will go out of the stupa and circulate everywhere in Jambudvīpa and even in the trichiliocosm. The stupa of the robe will guard the bequeathed Dharma in later ages."

They further said, "After the Tathāgata attained buddhahood, the Buddha 562c

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liberated the Kāśyapa brothers. His disciples have gradually become numerous. In Kalandakanivāsa he gathered two sangha groups.27 Near a pond, he ordered them all to take off their saṃghāṭī robes and caused them to spread out over their niṣīdanas. The bhikṣus stayed on the upper seats. [The Buddha] ordered the bhikṣus to place the saṃghāṭīs on their heads. At that time the World-honored One asked the bhikṣus, "Do you understand my intention?" The bhikṣus answered, "No, we do not understand." [The Buddha said,] "It is because eleven hundred years after my nirvana, there will be numerous unlawful bhikṣus who will destroy my true Dharma and an evil king who kills bhikṣus and burns sutras and [Buddhist] images." The Tathāgata then stood up from his seat, took off his own saṃghāṭī, and placed it on his head.

The Buddha said to all the bhikṣus, "Regarding my saṃghāṭī, all buddhas in the past and in the future wear this saṃghāṭī and are able to reach liberation. Evil bhikṣus of the latter days will not hold fast to the three kinds of robes, nor will they observe the precepts. They will disrespect the Dharma robe and cause the Dharma to quickly become extinct. I now give you three thousand saṃghāṭīs altogether. I wish that you will hold fast to them and not allow them to be lost.

"You must use coarse cloth to make the saṃghāṭī. You cannot use silk fabric, or fine and soft cloth. Use only coarse large fabric to make it! This will cause the bhikṣus of the latter days to not take delight in fine clothes." When the World-honored One uttered these words, the earth quaked in six different ways. Heavenly beings sighed in wonderment and everyone was greatly happy.

All the saṃghāṭīs on which the World-honored One gave instructions and admonishments were entrusted to the four heavenly kings and all of the eight messengers. [The World-honored One] ordered the eight kinds of gods and demigods to protect these robes and not lose them. Later, when Maitreya descends to the world, [the robes] will be entrusted to that buddha. They will be further entrusted to the King of Brahma Heaven and Śakra-devendra. If on the six monthly purification days and in the three purification months in the year the heavenly palace is swept and washed, the saṃghāṭīs are brought to that heavenly palace to be worshiped and they are stored in a case made of seven treasures. 36

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The saṃghāṭīs are washed in perfumed liquid extracted through boiling the powder [incense] of oxhead sandalwood (Skt. gośīrṣsa-candana) and an aromatic tree called agaru, then exposed to sunlight. After they are thoroughly dried, they are placed in the treasure box with perfume and bits of the aromatic wood. Enfusing the saṃghāṭīs with the aromatic wood causes the robes to last forever. The six purification days last seven days and each of the three purification months lasts a month. After these days and months have passed, [the saṃghāṭīs] are returned and entrusted to the four heavenly kings. This is the place where they are enshrined.

The World-honored One again said to Ānanda, "Go to the summit of Mount Sumeru and toll a bell to summon all from the four directions!" The bhikṣus all gathered at the ordination platform, and each thought to himself, 'Those who attained the four fruits number eight million altogether.' They were all ordered to take off the uttara-āsaṅga and to put on a saṃghāṭī. The uttara-āsaṅgas they had worn formerly were placed before the World-honored One. The Tathāgata personally received them in his hands and placed them over a cauldron. The World-honored One took off his own uttara-āsaṅga and placed it over all the robes. The Tathāgata gave off a sound and announced to the assembly, and to the heavenly and human beings, dragons, spiritual beings, and others, "For immeasurable kalpas I gave up my head, eyes, bone marrow, and brain, as well as valuables within and without. I obtained a kaṣāya, testified to highest enlightenment, and edified sentient beings. After my nirvana, all evil bhikṣus will not believe in my teaching, not observe the Buddhist precepts, and not protect the kaṣāyas. Lacking dignity and virtue, they will destroy the true Dharma. All evil bhikṣuṇīs will not follow my teachings and admonitions. They will perform impure conduct in a vajra seminary of the Buddhist Way, which is just like a brothel. Bhikṣuṇīs will not practice the eight kinds of rules that they must uphold (Pāli aṭṭa garudhammā). Disrespectful bhikṣus will quickly destroy my true Dharma and cause heavenly and human beings to decrease and all evils to overflow. Today I make four great vows together with you. Have compassion for all evil monks and nuns of the future world! Protect this robe! Do not allow it to be lost! Place it in the stupa and preserve the Buddhist Dharma!" When he spoke these words, the earth quaked in six different ways and 37

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heavenly and human beings, dragons, and spiritual beings sighed and yet were happy. Their voices reached the trichiliocosm.

Regarding the antarvāsa robe made from five oblong pieces of fabric and the niṣīdana, the World-honored One extensively conducted questions and answers. The instructions on these robes] were almost the same as those regarding the saṃghāṭī. The World-honored One asked the Brahma King, Śakra-devendra, the king of devils [Māra], and others for various precious stones and made a stupa. Within seven days a treasure stupa was entirely completed. It was passed from hand to hand and entrusted to one after another. Consequently, when Maitreya descends [to the world], it will be entrusted to him and circulated.

Furthermore, the World-honored One formerly attained buddhahood and finished liberating the five [bhikṣus] of the Kuṇḍin clan. By the seventh year various śrāvaka disciples had gradually increased in number. There was a bhikṣu called Cindālo (Zhentuoluo),28 a man from northern Jutuoluo country in Jambudvīpa. Since trading was his occupation, he traveled to central India, where he met the Buddha. He renounced the world and was told, "Welcome!" and liberated [by the Buddha]. In his country there were no textiles, felt, or fur. All the people of that country wore variegated calf leather; they considered garments [made of variegated calf leather] to be of superior quality. Cindālo Bhikṣu found a piece of variegated calf leather in Rājagṛha. He asked the secular man for it and made it into a kaṣāya. The secular man ridiculed him and did not want to give him [the piece of leather]. A bhikṣu reported this to the Buddha, and the Buddha summoned [Cindālo] and scolded him. The Buddha said to the assembly, "Here in my Jambudvīpa and the rest of the trichiliocosm there are two hundred thousand countries where the kaṣāya is made of leather, just as it is in the Qutuoluo country. I am afraid that after my nirvana many evil bhikṣus will destroy life with their own hands in order to procure leather for their robes." The Buddha said to Maudgalyāyana, "You, go to my father king's place! Say to the king, 'When I was a little boy, I broke four front teeth and had my father, the king, take them and save them for me. Today I need to have them back for the latter days. They will guard the Dharma bequeathed by me.'"

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Maudgalyāyana took [the teeth] in accordance with the order, and returned and gave them to the World-honored One. The Buddha said to all the buddhas who had come [from the ten directions] as well as the buddhas of his transformed bodies, "You should all donate a tooth and a vajra stupa." He told all the spiritual beings and dragon kings, "Each of you, in as brief a moment as a snap of the fingers create a vajra stupa that contains my four front teeth. All the buddhas from the ten directions and the buddhas of my transformed bodies! All of you, offer to the stupa of my teeth!" He ordered the dragon king Sāgara to take the stupa and make an offering in the great sea.

Also, [the Buddha] said to the mahāsattvas Mañjuśrī and Avalokiteśvara, "Await my nirvana! After that, manifest yourselves in many bodies through your supernatural powers and take the stupa of my teeth. Go to those countries [where the kaṣāya is made of leather] holding up [the stupa]. When you arrive in the monasteries [of those countries], cause the stupa to emit light. In the light, various woolen fabrics will appear. You, become merchants and go there to trade! Someone will give you a Dharma robe. You, further transform yourselves into the Tripiṭaka bhikṣus! Edify the bhikṣus of those countries, and they will never again wear a leather robe. If they regularly practice diligence just as the Buddha instructs, all heavenly beings will send robes and offer food and drink.

"Furthermore, fourteen hundred years after my nirvana, here in Jambudvīpa and the trichiliocosm, there will be numerous evil bhikṣus who will not cultivate meditation and precepts. Many stupas will be erected and every place in the world will become full of [stupas]. Even in a country which does not produce leather there will be plentiful woolen fabrics and colored silk fabrics that are not considered proper for [monks'] robes. [These evil bhikṣus] will enjoy killing [animals] with their own hands in order to procure the variegated leather, and they will consider the garments they make from the leather to be of superior quality. When you come to that evil world, you must cause the trichiliocosm to quake through your supernatural powers, and cause the stupa to emit light. [The quaking and the light] will reach those evil people. You will cause them to give rise to repentance and to not follow evil things."

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