A Forest of Pearls from the Dharma Garden Volume VI

Chapter Thirty-one

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Lighting Lamps

This chapter consists of two sections: (1) Explanation of the Intention and (2) Quoted Testimonies.

1. Explanation of the Intention

When the day goes by slowly, we become bored during the night. When the moon comes out, darkness disappears. Light breaks darkness just as wisdom dispels hindrances. Therefore, we respectfully bow to Merupradīparāja. He accomplished Amitābha's nobility, dedicated himself to continuing brightness, and consequently received the title Dīpaṅkara (Dingguan; "Stable Light"). The dim light illuminates the weak relation [to the Buddhist Way]. Then [the Buddha] obtained brightness in his appearance. Illumination grants us a subtle cause. Consequently, we accomplish purity of the eyes. Also, he is the one who promotes this great wisdom and who shines his superior light. Therefore, on King Aśoka's last day, eighty-four thousand lamps were all created and shone broadly on eighty-four thousand stupas. This is thoroughly exquisite and its essence is extremely outstanding and wonderful. Everything is called a sphere in accordance with the Dharma. Phenomena move in the true state of mind. There are bright and luminous bolts of lightning. Fragrant flowers are displayed. Shadows fall on blue water and green trees are filled with light. The flames [from the lamps] dance vigorously. They cause the sun to appear as if inlaid with the morning glow. The lamps shine brightly in rows, similar to the embroidery of the fixed stars and the Milky Way. When I look at a brass knocker [that reflects light], I forget that it is nighttime. If I see a paving stone made of gems, I doubt that it is daybreak. It can be said that limitless merit continually shines. The signs of flourishing brightness are constantly lustrous. 2. Quoted Testimonies

Just as the Pusa benxing jing (T. 155) says:

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The Buddha said, "Countless kalpas ago I gave up my life. [One time] I was a great king in Jambudvīpa. I gave a knife to my attendants and issued an imperial ordinance to cut out pieces of my flesh and create a thousand points of light. They made cuts in as deep as very large coins, poured sumanā oil into [the hollowed-spots in my body], and made a thousand spots of light. The installation of the lamp wicks was completed. I said to a brahman, 'Deliver your teaching first! Light the lamps afterward!' The brahman accordingly said in verse:

Even permanent things come to an end.

Things in a high position also fall.

There is a separation after meeting.

All living things die.

"When the king heard the verse he jumped with joy. He vowed, 'Now, for the Dharma, I offer my body to be used for lamps. I do not seek worldly glory and I do not seek testimony for the two vehicles (i.e., śrāvaka and pratyekabuddha), either. Holding this merit, I pray to seek the highest, right, and true Way.' After the king made this vow, the trichiliocosm quaked in six different ways.

"On [the king's] body a thousand lamps were lit. All heavenly beings, Śakra-devendra, the Brahma King, the wheel-turning noble king, and others—everyone came to show sympathy and make inquiries. 'Isn't it painful to light a thousand lamps on your body? Do you regret this?' The king replied to Śakra-devendra, 'I do not feel any pain. Further, I have no regret.' Śakra-devendra asked, 'If you have no regret, how will you prove it?' The king immediately took an oath, 'With my thousand lamps I seek the highest Way. If I truly and certainly attain buddhahood, all the wounds [on my body] will promptly heal.' After [the king] said these words, his body returned to normal without any wounds or scars. Śakra-devendra, all the heavenly kings, their vassals and dependents, and immeasurable ordinary people praised him in one voice and were delighted. They all practiced the ten wholesome acts."

Just as the Asheshi wang shoujue jing (T. 509) says: One time King Ajātaśatru invited the Buddha [for a meal]. Afterward the 42

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Buddha returned to Jeta Grove Monastery. The king and Jīvaka had a discussion. [The king] said, "The Buddha's meal is finished. What more should we do for him?" Jīvaka said, "We should light many lamps." Thereupon, the king issued an imperial decree: "Prepare a hundred hu of lamp oil produced from hempseed and light lamps between the palace gate and Jeta Grove Monastery."

On that occasion a very poor old woman saw that the king made this merit and was deeply moved by [the king's conduct]. She went and begged for alms, and obtained a couple of coins. With [the coins] she went to a lamp oil shop to purchase oil. The shop master said, "Oh, old lady! You are extremely poor. Why did you not buy food with the few coins you got by begging? Why do you personally follow [the king's example] and [intend to] use [the coins] for lamp oil?" The old lady said, "I have heard that it is difficult to be reborn when a buddha [appears in the world]; we can meet such a one only once in a hundred kalpas. I am fortunate to have seen the Buddha, but I have nothing to offer to him. Today I saw the king make great merit. Even though I am very poor, I would like to light a lamp and make a foundation for my later life." The lamp oil shop master praised her most virtuous intention and gave her the lamp oil for a couple of coins. Normally she would have received two he29 but he added three he [for no extra charge] so she obtained five he altogether. The old lady went and lit a lamp in the presence of the Buddha. She thought that the oil was not enough even for half a night, so she made an oath in person, "If in later ages I attain the [Buddhist] Way just as the Buddha did, may my lamp oil burn all through the night and the light not be extinguished." She bowed and left. Regarding the lamps the king lit, some of them were extinguished and others burned out. However, the brightness of the old lady's lamp was particularly clear and more remarkable and outstanding than [those of] the other lamps. Her lamp did not burn out throughout the entire night, nor was the lamp oil exhausted.

The next morning, the Buddha said to Maudgalyāyana, "It is now already daybreak. You should put out all the lamps." Maudgalyāyana received [the Buddha's] instruction and put out the lamps in the order they were lit. All the lamps were extinguished except for the old lady's lamp. He tried to extinguish it three times, but it would not go out. 43

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[Maudgalyāyana] then lifted [the bottom of his kaṣāya and fanned the lamp, but the lamplight grew more bright. Accordingly, with his awesome power he caused a very strong wind and tried to blow out the lamp. The light flourished even more and shone upon Brahma Heaven above and throughout the trichiliocosm. Everyone saw its light. The Buddha said to Maudgalyāyana, "Stop! This is the merit of light of a future buddha. It is not something you can extinguish even with your awesome power. This old lady made offerings to eighteen billion buddhas in her former existences. She has already received a prediction of her future attainment of buddhahood from a past buddha. She attended to the teachings written in sutras, but she did not have spare time to cultivate the practice of giving. Therefore, she is now very poor and has no wealth. Thirty kalpas from now, she will certainly be able to become a buddha called Sumeru-Dīpaṃkara, Tathāgata, Arhat, Samyak-sambuddha ("Fully Enlightened One"). In that world there will be no sun and no moon. Everyone will possess great light in their bodies, and the light will shine upon them equally, just like in Trāyastiriṃśa Heaven." The old lady was happy to hear this, made a bow, and left.

The king said to Jīvaka, "I made lofty merit [lighting many lamps], but the Buddha did not give me a prediction of my future attainment of buddhahood. This old lady offered only a single lamp yet she was given the prediction." Jīvaka said, "Even though the merit you made, king, is extensive, you did not do it single-mindedly. Your merit-making is not as good as the merit made by this old lady by concentrating her attention on the Buddha." From that time on, King Ajātaśatru made offerings of oil and flowers to the Buddha with utmost sincerity.

Therefore the Buddha gave the king a prediction of his future attainment of buddhahood, "Eighty thousand kalpas from now, in the kalpa called "happy view" (xiguan), you will become a buddha known as Jingqi."30 At that time, King Ajātaśatru's crown prince, Zhantuoheli,31 was eight years old. When he heard his father receive the prediction he was very happy. He immediately removed many precious adornments from his body, scattered them over the Buddha, and said, "I ask you to make me a golden-wheel king in the place of Jingqi Buddha so that I will be able to make offerings to him. When [Jingqi] Buddha enters parinirvāṇa, I 44

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will surely succeed him and become a buddha." The Buddha said, "Most certainly your prayer will come true. [You will become] a buddha known as Candana (Zhantan; "Sandalwood")."

Furthermore, the Xianyu jing says:

Ānanda said to the Buddha, "O World-honored One! I have a question. What good acts did you do in your past existences to attain a reward of these limitless lamp offerings?"

The Buddha said to Ānanda, "In the past, two asaṃkhyas and ninetyone kalpas ago, there was a great king called Boseqi32 in Jambudvīpa. The king's first lady gave birth to a crown prince, whose body was purplish-golden colored and who possessed all of the [thirty-two major and eighty minor] marks of physical excellence. When he grew up he renounced the world and attained buddhahood. He edified the people and liberated very many beings.

"At that time his father, the king, invited the Buddha and the sangha and made offerings to them for three months. There was a bhikṣu called Ariyamitra (Alimiluo), translated as Shengyou ("Sage Friend") in Chinese. During the three month period of offerings he became a donor of light. Every day he went into the city and asked for sumanā oil and items such as lamp wicks.

"On one occasion a princess called Muni ascended a high building and saw the bhikṣu went into the city every day to carry out what he had to do. She gave rise to respect and compassion for him. She sent a messenger to ask [the bhikṣu], 'What are you doing [by collecting these items]?' The bhikṣu replied, 'I am now a donor of light for the Buddha and the sangha for three months so I am asking for sumanā oil and lamp wicks.' The messenger returned and reported this to the princess, who was delighted. [She said to Ariyamitra,] 'From now on, do not go begging as you have been doing! I will certainly provide [the sumanā oil and] lamp wicks for you.' The bhikṣu accepted and after this, she continually sent him sumanā oil and lamp wicks.

"Shengyou Bhikṣu was sincere and honest. The Buddha gave him a prediction of his future attainment of buddhahood, 'In the future, incalculable 45

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kalpas from now, you will become a buddha called Dīpaṅkara.' [Dīpaṅkara] is called Randeng ("Light-causer") Buddha in other sutras. "Princess Muni heard that Shengyou Bhikṣu had received the prediction of becoming a buddha. She thought to herself, 'The items for the Buddha's lamps are exactly what I offered. This bhikṣu has already received a prediction, yet I have not." She then went to the Buddha's place and personally expressed her thoughts. The Buddha then gave Muni the prediction, 'In the future, two asaṃkhyas and ninety-one kalpas from now, you will certainly become a buddha called Śākyamuni and possess all of the ten epithets.' When the princess heard the prediction she was greatly delighted and awakened the aspiration for enlightenment. She transformed into a male body, worshiped by bowing her head to the Buddha's feet repeatedly, and desired to become a śramaṇa. The Buddha then granted her request. [The śramaṇa] intensively cultivated without rest, and because of their donation of lamplight in former times, [the śramaṇa] spontaneously received merits in heaven as well as in the realm of human beings for countless kalpas from that time on. His body is extremely outstanding and transcends that of others. He has attained buddhahood now and received this reward for the [donation of] lamplight." Also, the Shideng gongde jing (T. 702; Skt. Pradīpadānīya) says: The Buddha said to Śāriputra, "Again, suppose there is a person who sets up offerings in front of various images in a Buddhist stupa. Thereafter, he respectfully donates lamplight and even a small quantity of lamp wicks, or he donates sumanā oil for ornamentally burning [the lamps]. The light [donated by him] shines on only a portion of a road. O Śāriputra! Merit like this cannot be understood by all the śrāvakas and pratyekabuddhas. Only buddha tathāgatas can know it. The merit in the case of seeking a worldly reward is also like this, not to mention the merit of thinking of the Buddha successively and incessantly with a pure and deeply joyful mind. The merit of shining on a portion of a road is still like this, not to mention the merit of shining on the whole road, two, three, or four roads; one story, two, or even more stories of a multistoried stupa; one side, two, or even four sides [of a stupa]; or even a buddha image. 46

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"O Śāriputra! A lamp lit by this person is quickly extinguished immediately, is blown out by the wind, or goes out because the oil runs out, or the lamp wick is used up, or both [oil and wick] are used up. When [the oil and the wick] become depleted like this, to donate lamplight to a Buddhist stupa is to have faith in the Buddha, Dharma, and Sangha. Therefore, the accumulation of rewards and merits attained through donating even a small amount of light like this to the field of merit can be known only by the Buddha. Donating a small amount of light still earns incalculable [merit], not to mention the case where after my nirvana, at a Buddhist stupa, someone personally lights one lamp, two, or even more lamps, or makes offerings of incense, flowers, ornaments, jeweled streamers and canopies, as well as other wonderful things, or instructs others to do [such acts]. "Next, if a person donates lamplight to a Buddhist stupa, they will attain three kinds of intelligence at the moment of death. What are the three kinds? First, in their last moments all of the merit that person previously made will appear before them. They will recollect wholesome things and never forget them. After this recollection they will give rise to great happiness in their mind. Second, for this reason, they will be able to give rise to mindfulness of the Buddha and make donations, and then they will attain joy without undergoing death throes. Third, consequently they will attain the mind of recollecting the Dharma.

"Furthermore, Śāriputra, at the moment of death that person will be able to see four kinds of light. What are the four kinds? First, they will see in their last moments the perfectly round sun rising up. Second, they will see the completely full, pure moon appear. Third, they will see all the heavenly beings seated in one place.33 Fourth, they will see the Tathāgata, Arhat, Samyak-sambuddha seated under the bodhi tree about to attain enlightenment. They will see themselves paying respect the Tathāgata, joining the palms of their hands together, to show reverence [for the Tathāgata]. "Again, Śāriputra, after donating lamplight to a Buddhist stupa, [the donor] will be able to see the four kinds of light in this way in their last moments. They will be reborn in the Heaven of the Thirty-three Gods (Trāyastriṃśa) after they die. After being reborn in that heaven, they will attain purity in five kinds of things. First, they will attain the power of 47

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purity.34 Second, they will attain remarkable and outstanding dignity and virtue in all the heavens. Third, they will continually attain pure thought and wisdom. Fourth, they will always be able to hear the voice to regulate their thoughts. Fifth, they will attain dependents who always protect their thoughts and who will be joyful in their minds.

"After giving up their life in that heavenly palace, they will not fall into the evil realms. They will be reborn in a family that believes in the Buddhist Dharma, of the best lineage in the realm of human beings. If at that time there is no buddha in the world and there is only a family that takes lightly good or bad fortune and has wrong views,35 they will not be reborn [in that family].

"By donating lamplight [the donor] will further attain four kinds of enjoyable things. What are the four kinds? The first is physical power,36 the second is wealth, the third is great wholesomeness, and the fourth is wisdom. "If a person abides in the Mahayana and donates lamplight to a Buddhist stupa, they will attain eight kinds of enjoyable and wonderful things. What are the eight kinds? First, they will obtain excellent physical eyes. Second, they will attain excellent thoughts that no one can know. Third, they will obtain excellent, proficient heavenly eyes. Fourth, they will attain the complete precepts (Skt. akhaṇḍaśīla) due to perfecting the way of collecting [merit] through cultivation (Skt. upagama). Fifth, they will attain the completion of wisdom and testify to nirvana. Sixth, they will obtain the place of no difficulty through the wholesomeness they previously created. Seventh, they will be able to meet all the buddhas through the good deeds they have done and become the eyes of all sentient beings. Eighth, through their meritorious good acts they will obtain the wheel treasure possessed by the wheel-turning noble king and will not suffer other hindrances. They will have regular features. They will become Śakra-devendra, attain great awesome power, and fully possess a thousand eyes, or they will become the Brahma King, be good at propagating clean and pure things, and attain great meditation. O Śāriputra! By transferring the meritorious good acts to enlightenment, they will attain these eight kinds of enjoyable and wonderful things. "Furthermore, Śāriputra, if a person donates lamplight before the Tathāgata, and if with pure faith they give rise to deep joy and join the both palms of their hands together, they will attain eight kinds of powerful and 48

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superior things due to this meritorious good act. What are the eight kinds? First, they will obtain a powerful and superior form. Second, they will obtain powerful and superior dependents. Third, they will attain the powerful and superior way of learning of the precepts (Skt. adhiśīla). Fourth, they will attain a powerful and superior rebirth in the realms of human beings and of heaven. Fifth, they will attain powerful and superior faith. Sixth, they will attain powerful and superior eloquence. Seventh, they will attain the powerful and superior holy way. Eighth, they will attain highest, perfect enlightenment.

"O Śāriputra! Again, there are five kinds of things that are the most difficult to attain. First is the difficulty of obtaining a human body. Second is the difficulty of attaining faith and understanding (Skt. adhimukti) in the Buddha's true Dharma. Third is the difficulty of renouncing the world to seek the Buddhist Dharma. Fourth is the difficulty of possessing the pure precepts (Skt. śīla-viśuddhi). Fifth is the difficulty of attaining the exhaustion of defilements. All sentient beings say that these five things are difficult to attain. You, however, have already attained them." This sutra (i.e., the Shideng gongde jing) is one fascicle. Brief excerpts from key statements were taken [from it].

Furthermore, the Dengzhi [yinyuan] jing (T. 703) says: Formerly, [the city of] Rājagṛha surrounded by five mountains was the most important place among the five regions of Magadha. All distinguished wise people and those who cultivated morally pure acts in [Magadha] considered this place (i.e., Rājagṛha) to be solemn, distinguished, and special. They gave rise to joy and came from afar to congregate in that place. At that time there was a wealthy man in the city. His family had a large amount of money that filled to the brim a storeroom just like Vaiśravaṇa's [treasure house]. [The wealthy man,] however, had no heir. He performed a sacrifice and prayed to the gods, begging for a son. His wife soon became pregnant and ten months later she gave birth to a boy. This boy had planted a meritorious cause in his former existence. On the day he was reborn, one of his fingers emitted a great light that brightly illuminated an area of ten li. His parents were greatly happy about this and immediately gathered the family members as well as various fortune-tellers at a great assembly. They 49

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established a pseudonym for their son: Glowing Finger (Dengzhi),37 because of the light that emitted from his finger. All the participants in the assembly saw this remarkable characteristic and sighed in wonder at the unprecedented event.

On that occasion there was a brahman called Vasu (Poxiu) in the assembly. He was extensively learned and knowledgeable; he knew everything. He saw that the boy's unusual characteristic was remarkable and said with a smile, "This boy is probably the reincarnation of Nārāyaṇa (i.e., Viṣṇu), Śakro-devānāṃ Indra (i.e., Śakra-devendra), the Sun God, or all great virtuous heavenly beings." On hearing this, the joy felt by the boy's parents redoubled and they provided the great assembly a [meal] donation for seven days.

[News of this] spread throughout the entire nation and reached the king. When King Ajataśatru heard this he immediately issued an imperial decree to invite [the wealthy man and the boy]. Shortly after the wealthy man received the decree he went to the palace gate, holding his son in his arms, to meet the king. [A variety of music was being performed] at the banquet, [and no one] had yet notified [the king about the arrival of the wealthy man and the boy]. So they could not [enter the palace]. The astonishing light from the boy's finger then illuminated the palace courtyard, greatly and brightly shining on the king's body as well as the palace buildings. Everything became completely golden-colored. The light shone throughout the imperial palace, and the king, surprised, asked, "Where does this light come from? It suddenly shines into my palace. Has the World-honored One come to my gate intending to edify sentient beings? Or are all the great virtuous heavenly beings, Śakro-devānāṃ Indra, and the Sun God descending here?" The king sent a messenger out to the gate to look. The messenger came back into [the palace] and reported to the king, "The little boy whom the king previously summoned is now outside of the gate. This little boy's hand rests on his wet nurse's shoulder and his finger emits brightly shining light. The light in the palace is because of this." The king ordered the messenger, "Bring the boy here quickly!" The king soon saw [the boy] and deeply marveled at him, personally holding the boy's hand and examining his characteristics. After attentively looking at the boy, he said, "The six non-Buddhist masters say there is 50

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no causality. This is truly a delusion. If there is no causality, how can this boy have this light emitting from his finger? By observing this, [we know that] all non-Buddhist [teachers] allow all sentient beings to fall into the evil realms. I certainly know that this boy is not [the reincarnation of] Maheśvara or another [god]. His light is produced spontaneously and he surely attained this good reward because of merit he made in a previous existence. I recognize for the first time that the Buddha's words are really true, not false. [All sentient beings have rewards and retributions,] even if they do not cultivate meritorious deeds. How strange it is!" The king continued, "Now I still do not know about the brilliant light of this finger. Is this brightness because of the sun or because of the moon? If we wish to verify it, we must wait until midnight."

Soon it became dusk. The little boy, riding an elephant, went in front. Leading the whole body of officials the king entered a park along with [the boy]. The darkness that the light from the boy's finger shone upon became greatly bright. All the birds, animals, flowers, fruits, and nuts in the park could be seen just as clearly as in the daytime. On seeing this, the king sighed with deep feeling and said, "How true and wonderful what the Buddha speaks is! Today I gave rise to greatly strong faith in causality. I deeply despise that the six masters are extremely ignorant and deluded." [The king] then redoubled his esteem for the Buddha. On that occasion Jīvaka said to the king, "Even if people are poor, they can still cultivate good deeds complying with the exhaustion [of wealth], to say nothing of rich people who do not make merit."

About the time he said this, it was daybreak. [The king] returned, taking Glowing Finger with him, and entered the imperial palace. The king was very happy. He bestowed much jewelry and valuables on [the boy] and let him return home.

Glowing Finger eventually grew up. His father, the wealthy man, sought a marriage partner for him and chose a good-looking girl from an illustrious family as [the boy's] wife. The man already possessed wealth and had received an ethical education. [The boy's] matrimonial family was harmonious and peaceful, and his property became abundant. In prosperity there is decline and in meeting there is parting. The wealthy man and [his wife, the boy's] mother, died together at the same 51

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time. It is just as when sunset occurs the light of the sun is hidden, when the sun completely rises the moonlight disappears, or when fire becomes ashes and the vigorous flames are completely extinguished. Even a person of robust health or virility is broken down by disease. Young and energetic people are also worn down by aging. The life of your beloved is taken by death. [The boy's] parents died and his livelihood gradually declined. So Glowing Finger eventually grew up. He had inherited wealth and had an easy life, but he was not familiar with his family occupation. He associated with evil companions and was unrestrained and unscrupulous. He was addicted to alcohol and women and spent money without restraint. In his storehouse there were accumulated savings, but no one managed them. Just as the moon becomes full and then wanes, [his fate] turned dark: [his good fortune] made a complete change and his wealth decreased. At that time, by that country's law there was a big assembly once a year. [The people] gathered on Mount Banzhou.38 Glowing Finger wore a costume and elegant accessories and went to the assembly place. A group of thieves knew that Glowing Finger was not at home. They waited for his departure and then went to his house, where they stole money and belongings; they took everything. Glowing Finger returned in the evening and found that everything in his house had been stolen by thieves and only [worthless] things such as wood, stones, bricks, and tiles were left. On seeing this, he fainted in agony and fell to the ground. The people nearby sprinkled water on him and only then did he revive. He mournfully wept and wailed, thinking, "Earlier, my father extensively behaved in a morally upright way and managed our family occupation. He labored arduously and amassed [a fortune]. The money and jewels in my storehouse were accumulated by my father. He raised me and believed I was capable to be entrusted with them. How could I not come to succeed in my father's activities? I played around and lazily neglected my duties. I was deceived and insulted by others. My father's remaining wealth was lost in a day. The storehouse is empty. The livestock has fled in all directions."

Just at that moment the light from his fingertip died out, too. His wife despised living in a humble condition, abandoned him, and ran away. His servants fled. The people of his hometown severed relations with him. 52

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Those who had been extremely close and kind to him now contrarily appeared to be resentful and hostile. A poor man is just like a dying person. All fears can ruin the prime of one's life. A fondness for sexual pleasures, [lack of] moral energy, [loss of] reputation, clan, family, intelligence, benevolence, justice, faith, and practice can completely destroy a person. [Glowing Finger thought,] "My poverty and hardships have few comparisons in the world. I just want to give up but I cannot commit suicide. What method should I adopt in order to help and rescue myself?" He further thought, "What the people of the world despise most is having to carry a corpse on their back. Even though this matter is offensive, [if I do this] I will not have the karma of suffering in my future existence."39 So he sought employment as a corpse carrier.

Glowing Finger took [the job] immediately and following his employer's instructions, he shouldered a dead body and went to a graveyard. He tried to throw [the corpse] down, but it quickly grasped onto Glowing Finger, just as a little boy clings to his parents. [The corpse] tightly held on to [Glowing Finger] and would not let go. [Glowing Finger] exerted himself to prise [the dead body] away from him, but he could not get free. The corpse stuck to [Glowing Finger's] back as if secured by a long-lasting glue. It was impossible to get the body off. [Glowing Finger] pushed [the corpse] away, but it would not separate from him. He was very frightened and thought, "Where can I go to live today carrying this corpse?" He went to a caṇḍāla village and said, "Can anyone drive away the corpse on my back? I will cordially employ someone." Various caṇḍāla people tried together to pull [the corpse] away from him, but it was still unwilling to let go. Others who saw this scolded Glowing Finger, saying "Lunatic! Why did you come into a human village carrying a corpse on your back?" They ganged up on him, beating him with sticks and throwing stones at him. His body was injured, and pain and fear attacked him at the same time.

Someone felt pity for him and took him to a city. When they arrived at the city gate, the gatekeeper came out to meet him but blocked him from entering the city and beat him. [Glowing Finger] could not approach the gate. "What a stupid man this is! He wants to go into the city carrying a corpse on his back." [Glowing Finger] looked at himself. His body was 53

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injured all over from having been beaten. He felt intensely remorseful and angry, and wept aloud heavily. "Since I am poverty-stricken and have no choice for work, I must do this humble occupation. How did I encounter such a hardship again in one day? I would rather seek death then continue living by carrying a corpse," he said, weeping. At this moment the gatekeeper felt compassion for him and let him return to his home. [Glowing Finger] went back to his empty house. Those who had previously lived together with him, such as beggars and various poor people, saw from a distance that the corpse was still clinging to his back. They all abandoned [living there] and fled. Shortly after [Glowing Finger] arrived home, the corpse spontaneously fell onto the ground. Glowing Finger's fear increased, and he fainted in agony and collapsed. After a long time he recovered consciousness. Subsequently he saw that the corpse's fingers were made of pure of gold. Even though he was fearful, he saw that they were good-quality gold. He then tried to cut them off with a sword. They were truly genuine gold. After obtaining the gold, he felt great joy. He then proceeded to cut off the head, hands, and feet [of the corpse]. After being cut off in this way [all the parts of the corpse's body] quickly grew back. In an instant the gold head, hands, and feet reappeared on the corpse. Just as a sovereign who once lost his country is restored to his original rank, or a blind person obtains eyes and sees light, Glowing Finger's great joy was like this. In his storehouse the treasures and valuables doubled what they had been before. His dignity, virtue, and reputation exceeded what he had in the past. The people of his hometown, his friends, wife, children, and servants all returned to him. Glowing Finger lamented, "Alas! How strange! Wealth has great power. It causes worldly people to return to me very quickly. Alas! How strange! Poverty has great power. It causes those who are close to me to abandon me extremely quickly. Formerly when I was poor, all those with whom I had usually been intimate cut off any friendly contact with me. For a time there was not even a single person who would talk with me. Today they all graciously and reverently follow and serve me, joining the palms of their hands in respect. Even if my birthplace were just like Śakra-devendra's, even if I were as brave and powerful as Rāma, or even if my knowledge were as good as that of the Celestial Master, if I do not have money and 54

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wealth, I have nothing worthy at all. Regarding the rich, being considered ignorant or wise is never questioned, and everyone calls him a person of virtue. In fact, he knows nothing, yet the people believe he is intelligent. He also attains bravery, strength, and a good reputation. Furthermore, even if he is ugly or decrepit, young and vital women happily go to him." King Ajātaśatru heard that [Glowing Finger] had recovered his wealth. [The king] promptly sent a messenger, who came to him to take his treasure. What [the messenger] took away was only a corpse. [The messenger] threw the body back into the room and found it was now genuine gold. Glowing Finger knew that the king wanted to obtain this treasure. He then presented the gold head, hands, and feet to the king. Once the king's [messenger] obtained these, he returned to the palace. Afterward, Glowing Finger thought about this and said in verse: The five desires move extremely quickly

Just like a flash of lightning, a poisonous snake, or an insect. Honor and happiness do not stay long.

Detestation and worry about them soon arise.

Subsequently he gave away all the jewels and valuables to the people. He renounced the world in accord with the Buddhist Dharma and sought the [Buddhist] Way. He made effort, pursued study, and attained arhatship. Even though he attained the fruition of the [Buddhist] Way, the corpse treasure always followed him.

A bhikṣu asked the Buddha, "By what cause and condition did Glowing Finger Bhikṣu have this finger light since the time he was reborn? By what cause and condition did he suffer from poverty like this? Furthermore, by what cause and condition did the corpse treasure always follow him?" The Buddha said to the bhikṣu, "Listen to me attentively with an utmost mind! I must speak to you of the cause and condition made in his previous existences. [In a past life] Glowing Finger Bhikṣu was reborn in a great wealthy man's family of Vārāṇasī. When he was a little boy, he went out riding on a cart. He played and came back late. The door [of his house] was already closed. He cried out for someone to open the door. No one came to answer him. After a while, his mother came and opened the door for her son. He scolded her angrily, saying, 'Did the whole family leave 55

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home carrying a corpse? Did thieves come and rob us? Why did no one open the door for me?' Due to the karmic condition [resulting from these harsh words], when he died he fell into hell. Through the remaining rewards and retributions he came out from hell and was reborn in the realm of human beings, where he suffered from poverty.

"Regarding the causes and conditions for the finger of light and the corpse treasure, I will tell you more. In the past, ninety-one kalpas ago, there was a buddha called Vipaśyin. After that buddha entered nirvana, the Buddhist Dharma stayed in the world. At that time Glowing Finger was a wealthy man, and his family was a great plutocratic family. He went to a stupa and worshiped it respectfully. He found a finger from a clay buddha image that had broken off. He subsequently mended the finger, repairing it with gold foil.40 Shortly after finishing the repair, he vowed, 'For the meritorious cause and condition of offering incense, flowers, and music to [the stupa and] repairing the buddha image, I wish to be reborn in heaven or in the realm of human beings and always be able to be honored, powerful, wealthy, and noble. Even if my fortune declines, I will recover it shortly. Let me renounce the world in the Buddhist Dharma and attain the [Buddhist] Way.'

"Because he had mended the buddha image's finger, he obtained this finger light as well as the corpse treasurs. Because of his abusive tongue, he received the retribution of poverty at the time he came out of hell. For these causes and conditions he planted a small meritorious act. What he attained is the reward of good conduct for [repairing] the image. Even a buddha's nirvana image is honored in this way, not to mention the Dharma body (Skt. dharmakāya) of the Tathāgata."

Also, the Piyu jing (Sutra of Allegories) says:41

In the past, when the Buddha resided in the world, the Buddha's great disciple Mahāmaudgalyāyana took advantage of his supernatural power and went to Trāyastriṃśa Heaven. He entered Śakra-devendra's garden and roamed around, sightseeing. He saw a heavenly maiden with regular features, who shone brilliantly and was incomparable with ordinary people. After seeing her, Maudgalyāyana asked the heavenly maiden, "What meritorious condition did you originally cultivate in your former existence 56

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to receive this immeasurably wonderful reward now?" The heavenly maiden replied, "Originally in my former existence I was a servant in King Bimbisāra's palace. At that time there was a Buddhist monastery in the imperial palace. One night I entered and looked inside a Buddhist stupa. It was dark, without light. I then lit lamps in the monastery. Because of this I have now received this body that is bright and extremely wonderful. In heaven I will receive limitless happiness and joy." The Piyu jing also says:42

In ancient times, when the Buddha resided in the world, all his disciples were different in virtue from each other. Just as Śāriputra is the greatest in wisdom and Mahāmaudgalyāyana is the best in supernatural power, Aniruddha is the best in heavenly eyes—he can see throughout the trichilio cosm, even very small things; he sees all hidden things. Ānanda, on noticing this, asked the Buddha, "What karma did this person Aniruddha make in his previous existence to have heavenly eyes like this?" The Buddha told Ānanda, "In the past, ninety-one kalpas ago, after Vipaśyin Buddha entered nirvana, this man was a thief. He entered [Vipaśyin] Buddha's stupa and intended to steal things from it. On that occasion, in [Vipaśyin] Buddha's stupa a lamp had been lit before the buddha [image], but the lamplight was about to go out. The thief immediately straightened the lamp wick with an arrow and caused the flame to burn more brightly. When he saw the awesome light of [Vipaśyin] Buddha his hair stood on end with fright. He immediately thought, 'Other people are surely able to donate things and seek merit. Why would I steal?' He then gave up his plan and left.

"Following the meritorious cause and condition of straightening the lamp wick, he was reborn in good realms for ninety-one kalpas from that time on. He eventually gave up all evil and his happiness increased day by day. Now he has been able to meet me, renounce the world, study the Buddhist Way, and attain arhatship. Among the people, he is the best in heavenly eyes and clairvoyance. How much more merit can a person attain if he cuts off [evil] with an utmost mind? It is difficult to measure the merit one can attain by lighting a lamp before of the Buddha." 57

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A Forest of Pearls from the Dharma Garden, Volume VI The [Da] zhidu lun (T. 1509) further says:

If a person steals pearls and lamps from a Buddhist stupa, he will die and fall into hell. Even if he comes out [of hell] and is reborn as a human being, he will be blind, generation after generation. Moreover, the Guanding jing (T. 1331) says:

Jiutuo Bodhisattva43 addressed the Buddha, "If among good men and women there are those who are weak and exhausted, who are bedridden, who are troubled by pain, and who have no relief or care, I now must exhort and ask the sangha wholeheartedly to conduct purification for seven days and seven nights, to hold fast to the eight precepts, to circumambulate a buddha image chanting a sutra during the six periods of the day, and to read this scripture forty-nine times. I exhort them to light lamps of seven layers and to hang five-colored miraculous streamers to prolong life." Ānanda asked [Jiutuo Bodhisattva], "What are the rules for hanging the streamers and lighting the lamps to prolong life?" [Jiutuo Bodhisattva replied,] "The five-colored miraculous streamer is forty-nine chi long. So are the lamps. Regarding the lamps of seven layers, there are seven lamps on each layer. The lamps are placed in the form of a wheel. If you encounter a hardship or you are imprisoned and shackled, you should make and set up streamers and lamps and release all miscellaneous types of sentient beings. When you accomplish forty-nine repetitions [in each category], you can go beyond danger and hardship, and you are no longer susceptible to all perverse evil spirits."

Furthermore, the Chao riming sanmei jing (T. 638) says: King Sūrya (i.e., the Sun God) together with innumerable heavenly beings came to the Buddha's place and bowed their heads to the ground. [King Sūrya] said, "By what acts can one become the Sun God and shine upon the four continents on all sides of Mount Sumeru? Again, by what condition does one become the Moon God (Chandra) and shine brightly, removing the darkness of night?" The Buddha said [to Sūrya], "There are four ways [to be able to become the Sun God]. The first is always to be happy to give alms. The second is to cultivate yourself and prudently practice. The 58

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third is to uphold the precepts without violation. The fourth is to light a lamp in a Buddhist temple just as all śramaṇa Buddhists do to increase brightness for their parents. Additionally there are the ten wholesome acts in regard to bodily, verbal, and mental acts, such as not killing, [that one must practice in order to be able to become the Sun God]." The Buddha said, "Furthermore, there are four things by which one can become the Moon God. The first is to give alms to the poor. The second is to observe the five precepts with respect. The third is to deferentially serve the Three Revered Ones. The fourth is to offer lamplight in the darkness to your sovereign, father, and teacher." The [Mohe] Sengqilü also says:

The Buddha said, "I allow you to light lamps beginning today. When you do, you must [not light it too suddenly; you should] put the flame to one side and light it gradually. You must first light [a lamp before the Buddha's] relics and a buddha image. After worshiping them, you must extinguish [the lamp]. Next, you must light [a lamp in] other places. When you extinguish a lamp, you cannot do so hurriedly. You must say, 'All great virtuous ones! I am going to extinguish the lamp.' It is not allowed to blow on the lamp flame with your breath [to extinguish it]."

This [rule] is because there are insects that are drawn to fire, [so the Buddha] was concerned that being blown by a human breath could damage the insects. Therefore, he did not allow people to blow out lamps by mouth. [The Buddha continued,] "It is allowed to extinguish a lamp by fanning with your hand or your robe. You must cut the snuff and remove it. When you go into [the meditation practitioners' quarters], you cannot enter hurriedly. You must say, 'All great virtuous ones! I am going to bring in lamplight.' Only then can you do so. If you do not do it in this way, it violates the code of proper deportment."

Moreover, the [Da biqiu] sanqian weiyi says:

There are five rules for lighting a lamp. First, you must take a clean cloth and wipe the inside and the outside [of the lamp] to clean it. Second, you must use a clean lamp wick. Third, you must make oil from hempseeds by yourself. Fourth, you must add lamp oil, neither too much nor too little. 59

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Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts

A Forest of Pearls from the Dharma Garden, Volume VI Fifth, you must protect [lamps], make them strong and durable, and cause them to stay lit and not disturb those who practice the [Buddhist] Way. Furthermore, the Wubai wenshi [jing] (Sutra of Five Hundred Matters of Inquiry) says:44

Keep the Buddha's light on! Even in the daytime you cannot extinguish the lamp. There is no light and darkness for the Buddha. Since he has originally no word and no thought regarding bounds, if [the light] goes out, it is a sin.

Also, Tripiṭaka master Prabhākaramitra of the Great Tang dynasty said: If there is no place for a lamp in front of the buddha image, remove some items away from around it to make room for the lamp. If this does not damage the light, it will be all right.

Verses say:

Lotuses and trees intertwine limitlessly.

Gorgeous clouds resembling clothes are heaped in several layers. By weaving bamboo an elephant can be made.

By binding reeds a dragon is skillfully created. Falling ashes are burned and trees and plants flourish and grow. I dip [a brush] into dripping oil and draw the peak of a mountain. The heavenly palace shines.

I can meet Merupradīparāja again.

Historical Accounts of Sacred Responses

to Human Faith and Meritorious Acts

Three testimonies are briefly cited.

[Shi Daojiong, a Śramaṇa of the Song Dynasty]

In Nanjian Temple in the capital city of the Song dynasty there was Shi Daojiong, from Fufeng (present-day Shaanxi province), whose secular family name was Ma. When he first renounced the world, he became Daoyi's disciple. When Daoyi fell ill, he sent four people, including Daojiong, to Mount Hao in Henan to collect limestone. They entered a cave and went several miles 60

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into it. [When they came to a deep stream, they spanned it with] a log in order to cross over. [Daojiong crossed successfully, but] the other three people [fell] and drowned. In addition, the torchlight went out. Daojiong judged that he had nothing with which to save himself and manage the situation. He usually recited the Lotus Sutra (T. 262), so he solely and sincerely relied on this practice. Moreover, he called to mind Avalokiteśvara. Soon he saw a light like the glow of a firefly. He followed after it, unable to reach it, but subsequently he found his way out of the cave.

Thereafter, he made progress in cultivation; completely renewing his meditation practice and upright conduct. He successively performed the Samantabhadra purification several times. On all occasions of the purification rite there were auspicious signs: one time people saw foreign monks join them, another time they saw a horse rider come to them, and the foreign monks and the horse rider [who were probably spiritual beings] quickly disappeared before greeting one another.

Later Daojiong, together with his fellow monks, traveled to the south and came to the capital city. After observing the customs and cultural influences there, during the night they crossed a river by riding on a piece of ice. At the halfway point the ice floe broke and three monks fell into the river and died. Daojiong again sincerely took refuge in Avalokiteśvara. He then felt as if there were something beneath his feet spontaneously carrying him. Also, he saw a red light in front of him. Following the light, he reached the riverbank. [Daojiong] came to the capital city and stayed at Nanjian Temple. He always considered the pratyutpanna-samādhi (banzhou sanmei) to be his practice. Once when he entered meditation at midnight, he suddenly saw four people drive a chariot into his room, and they called out to him and ordered him to get on the chariot. Without being aware of having moved, Daojiong abruptly found himself in the prefecture office. Later on Chen Bridge he saw a person sitting on a folding chair made from lightweight rope surrounded by several hundred attendants. The person saw Daojiong and stood up in surprise. He said, "You are the one who meditates!" He then said to his attendants, "Only a little while ago I let you know where he was. Why did you carelessly trouble the Dharma master to come?" Thereupon, he bowed to [Daojiong], said goodbye, and ordered his people to send Daojiong back.

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[Daojiong] returned to the temple and knocked at the door. After a while [the door] opened. [Daojiong] entered the temple and saw that the door to his room was still closed. None of the monks could figure out why this was so. In the twentieth year of the Yuanjia era of the Song dynasty (443), King Kang of Linchuan, [Liu] Yiqing, took [Daojiong] with him to Guangling. [Daojiong] came to the end his life there.

The testimony is found in the Biographies of Eminent Monks compiled during the Liang dynasty (Liang Gaoseng zhuan).

[Shi Fachun, a Śramaṇa of the Sui Dynasty]

Shi Fachun at Jingzhu ("Pure Dwelling") Monastery in the western metropolis of the Sui dynasty, whose secular family name was Zhu, was from Shiping in Fufeng prefecture (present-day Shaanxi province). His nature was that he loved the forest of meditation and concurrently had an intention to rescue those who had drowned [in earthly existence].

One time he lit a lamp in a seminary of the Buddhist Way. Consequently, he found that the lamplight kept glowing for seven nights, without adding oil or replacing the lamp wick, and its brightness was twice as much as usual. He secretly thought that this was extraordinary and a good sign that a nuisance had been exterminated. Also, an oil pot that was kept in a Buddha Hall suddenly disappeared, but after a couple of nights it returned to its original place and there was just as much oil in it as before. Every night it was quiet and only a voice preaching the Dharma or teaching [the Buddhist Way] could be heard. Unfamiliar smells came out of crevices [in the walls]. Someone looked for the source, but not a single thing could be found. The intellectuals thought that it was because [the seminary] is a place where spirits and the earth god gather together.

In the third year of the Renshou era (603) [Fachun] fell ill. He confined himself to a room and sat quietly, but there was no specific painful spot. A boy wearing white clothes holding a lamp in both hands stood next to [Fachun], on his right side. [Fachun's] disciple Huijin entered [the room] and asked, "Who is this person?" [Fachun] replied, "This boy frequently comes from the sixth heaven of the realm of desire and orders me [to go there], but because all heavenly beings are attached to pleasures, I do not agree [to go] as it will interfere with cultivating the [Buddhist] Way. I always 62

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wish to be reborn in a place where there is no Buddhist Dharma and where I can edify sentient beings. Be careful! Do not say it out loud now! [I leave you to decide whether or not you speak of this] after I die." [Fachun's] disciples and followers set up a great Buddhist assembly and practiced meritorious acts. The clergy and laypeople gathered together and stayed in front of Fachun. Several doves flew into Fachun's room. They perched on a clothes rack and paid attention to Fachun. Even though people tried to touch and catch them, they had no fear. Fachun said, "Let them act at will! Do not catch them!"

Fachun passed away that evening. He said goodbye to the people but did not have any other thoughts. He died at Jingzhu Monastery at the age of eighty-five, on the twelfth day of the fifth month of the third year of the Renshou era. [Mysterious Lights at a Temple on Mount Three Learnings in Jianzhou during the Tang Dynasty]45

During the Tang dynasty there was a temple on Mount Three Learnings (Sanxueshan) in Jianzhou, Shuchuan (present-day Sichuan province). In the twelfth year of the Kaihuang period of the Sui dynasty (592), the Buddha's footprint manifested itself on the east wall of the temple. It was one chi eight cun long and seven cun wide. At the same time, mysterious lights spontaneously appeared in the sky. [The lights] usually appeared every evening. On the days of purification even more [lights] appeared. The Director of [Jian]zhou, intending to seek [the cause of the lights], came on horseback to the temple. The rows of lights in the sky could be seen at a place ten li away from there, but the closer he came, the dimmer the lights grew, and eventually he could not see them completely. He went back ten li to the original place, where [the lights] could be observed just as before. [The appearance of the lights] continues to the present time. First an extremely large light appears. From this large light more than one thousand smaller lights float away into the air in the four directions. When a gale blows, these small lights return to the large light and disappear. After the small lights disappear, again smaller lights come out from the large light and float away into the air in the four directions. At daybreak the lights begin to disappear. On the six purification days every month, the lights always emerge in this way. 63

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A Forest of Pearls from the Dharma Garden, Volume VI In the end of the Zhenguan period (649) there was a monk called Fazang, who considered almsbegging to be the essence [of Buddhist practices], but he did not uphold other insignificant practices. One night when he was staying in a temple, a large deity clad in armor appeared, pulled [Fazang] out of the temple gate, and dumped him at a place seven li away from the temple. [Fazang's] leg was injured but no other parts of his body were hurt. At midnight he returned to the temple, but all the temple gates were tightly closed. From that time on, he improved himself and exerted himself diligently in cultivating the Buddhist practices.

This testimony is found in the Gaoseng zhuan (Biographies of Eminent Monks).

According to what Vinaya Master Daoxuan's Gantongji (i.e., Daoxuan lüshi gantonglu, T. 2107) says:

Vinaya Master [Daoxuan] asked a heavenly being, "In a temple on Mount Three Learnings in Jianzhou of Shu, lights often shine in the sky. What is the cause of this?" [The heavenly being] replied, "On that mountain there was a temple for bodhisattvas, which was founded when the true Dharma was practiced during the time of Kāśyapa Buddha. A bodhisattva called King of Joy (Huanxiwang) built it. Its name was Fadeng ("Lamp of Dharma") [Temple]. From that time on, even now, the lights continually shine in the sky. There are three hundred bodhisattvas of minor stages who attained long life by abstaining from eating grain. They permanently reside on this mountain. Moreover, the deity of this mountain, Li Te, a former ruler of Shu, makes an offering to these lights. Therefore, when the first month of the lunar year comes, he lights lamps at various places and offers [the lights] to the Buddhist temple."

[End of] Fascicle Thirty-five of A Forest of Pearls from the Dharma Garden

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Chapter Thirty-two

Hanging Streamers

[This chapter consists of two parts:] (1) Explanation of the Intention and (2) Quoted Testimonies.

1. Explanation of the Intention

When you awake to the noumenal principle in accordance with phenomena, you avail yourself of both in order to attain truth. You gaze respectfully at the holy countenance [of the Buddha] and offer miraculous streamers. Accordingly, King Aśoka created stupas for the relics (Skt. śarīra) [of the Buddha], set up [streamers] floating high in the sky, and erected a majestic terrace high enough to reach heaven. A Buddhist temple comes close to the Milky Way. Its flowery streamers rise and wave in the wind. May they soar up into the trichiliocosm! Red and purple streamers reflect each other brightly. The wisdom wind often moves them. Clean and progressive karma gives testimony. When [streamers] blow gently, the wheel-turning noble king's reward will be limitless.

2. Quoted Testimonies

Just as the Jiashe jie Anan jing (Sutra of Kāśyapa's Questions to Ānanda) says:46

King Aśoka personally built twelve hundred stupas in his territory. Afterward he suffered from a disease. A śramaṇa saved the king from the disease. The king said, "Previously I had a streamer woven with gold threads for each of the twelve hundred stupas. I intended to hang the streamers with my own hands and to scatter flowers. Only then could I accomplish the meritorious action. But I have come down with a serious disease and I am afraid I will not be able to fulfill my vow." The Buddhist [monk] 65

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said to the king, "O King! Join your palms and pray with your whole heart." The Buddhist [monk] then quickly manifested his supernatural power and all twelve hundred stupas appeared at once before the king. The king was glad to see them. [The king's] servants then took golden streamers and golden flowers and hung them on each of the poles (Skt. yaṣṭi). The stupas descended and came into the king's hands. The king fulfilled his original vow and also recovered from his disease. He then formed a great intention to prolong his life by twenty-five years. For this reason, these are called the miraculous streamers for prolonging life. Furthermore, the Puguang jing (i.e., Suiyuan wangsheng shifang jingtu jing, T. 1331) says:

If one of the four kinds of the Buddha's disciples (i.e., monks, nuns, laymen, and laywomen) creates a yellow streamer and hangs it on a pole when a person dies, that person attains merit and leaves behind the sufferings of the eight difficulties. They will be reborn in the pure lands of all buddhas in the ten directions. If you have a wish and offer a streamer and a canopy, you will achieve enlightenment. Streamers turn around and around in the wind. When they wear out, they become fine dust.

[When wind blows the streamers the merit is immeasurable.]47 When a streamer changes direction, it is [as noble as] the wheel-turning noble king's rank. Even when [the streamers] merely flap in the wind, it is [as worthy as] a minor king's rank. Its reward is immeasurable. If you make an offering of lighting a lamp and illuminating various dark places, sentient beings who suffer from pain can see each other. Due to the merit [of this act] you can pull those sentient beings out [of suffering] and they will all be able to rest.

I will explain this: "Why does the sutra say to create a yellow streamer for the dead and to hang it on a stupa?" Answer: "Even though I have not seen the Sage's explanation for it, I can seek the meaning. Among the five fundamental colors, yellow is in the middle and indicates sincerity. It guides [the dead] to the intermediate state between death and the next life (Skt. antarā-bhava) instead of to rebirth in border places with the hope of later rebirth in the Central Kingdom. Additionally, yellow-colored images are 66

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made of gold and spirits in the unseen world use gold. At the time of the great purification, white paper money is cut with scissors and the spirits obtain silver money. If yellow paper money is cut, they obtain gold coins. Therefore, the Piyu jing says:48

Once there was a grain thief who stole all of the grain from a master. The master caught the thief and reproached him, "Why did you steal all of my grain? What god are you?" The grain thief said, "I was sent to a road. There was a person who knew me. On the road I met people who were all wearing yellow clothes and riding on yellow carriages. [One of] them asked me, 'Grain thief! Why are you here?'" The master then realized that this man was a grain thief and asked him, "Who are the people wearing yellow clothes riding on the carriage?" The grain thief replied, "They are the spirits of yellow gold." [The grain thief] then repaid the master the value of grain he had eaten. Because of this [the master] obtained gold to use limitlessly.

Truly human beings and spirits differ from each other in their destinations, and their sensations and perceptions. The Sage had a yellow streamer hung on a stupa for the sake of the dead. [The dead] look for it and obtain valuables by which we relieve the spirits of the dead. Furthermore, the [Zhuanji] baiyuan jing (T. 200) says: In the past, when the Buddha resided in the world, there was a wealthy man in Kapilavastu. His family had a lot of money; their wealth was immeasurable and incalculable. [His wife] gave birth to a boy, who had regular features, was extremely wonderful, superior to other people. When he was a newborn, there was a large streamer in the sky that covered the entire city. After seeing it, his parents were immeasurably happy. Accordingly, they gave him a pseudonym; he was called Viditayaśās.49 Eventually he grew up and asked the Buddha to let him renounce the world. He attained arhatship, attained the three transcendental knowledges, the six supernatural powers, and all of the eight stages of meditation for liberation. On seeing this, the bhikṣus asked the Buddha, "What merit did this Viditayaśās plant in his former existence? He was reborn with regular features, superior to other people, and in the sky there was a large streamer 67