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that covered the entire city. Also, he met the World-honored One, renounced the world, and attained the [Buddhist] Way."

The Buddha answered the bhikṣus, "In the past, ninety-one kalpas ago, after Vipaśyin Buddha entered nirvana, there was a king called Bandhumatā. [The king] collected relics [of Vipaśyin Buddha], made a stupa of four treasures which was a yojana in height, and made an offering to it. "There was a person who set up a great assembly near that stupa, and made a long streamer, hung it on the stupa, made a vow, and left. Due to the merit of this, for ninety-one kalpas from that time on this person did not fall into evil realms. In heaven and in the realm of human beings they always had a large streamer that covered them and they received happiness and joy. As a result, they have now met me, renounced the world, and attained the [Buddhist] Way."

Also, the Pusa benxing jing says:

In the past, when the Buddha resided in the world, together with all bhikṣus and Ānanda, [the Buddha] traveled through the villages in the country of Yubeiluoyan.50 The weather was intensely hot and there was no cool shade. A shepherd saw the Buddha walking around in the heat. He immediately gave rise to a pure mind and made a canopy by weaving grass. He shaded the Buddha with [the canopy], following the Buddha as he walked. After the shepherd had traveled very far from his sheep, he let the canopy go, dropped it on the ground, and returned to his flock. The Buddha then said to Ānanda, smiling, "This shepherd shaded the Buddha with a grass canopy because of his respectful mind. For this merit he will not fall into evil realms for thirteen kalpas. He will be reborn in heaven or in a noble family in the realm of human beings and he will enjoy limitless happiness. He will always be shaded by a canopy made of the seven treasures. After the thirteen kalpas have passed, he will renounce the world and cultivate the [Buddhist] Way. He will become a pratyekabuddha called Anavatapta." Verses say:

A treasure pole receives dewdrops of loftiness.

Beautiful varicolored silk [streamers] shine in the sky. They are gently and circuitously blown between clouds. 68

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When a streamer falls down, it has the appearance of a red lotus flower. Rosy streamers open in glorious colors.

The fragrance of incense unites with the smoke from an incense burner. [Streamers] flutter and wave without stopping.

They merely act as the base and circle lightly.

Myriad things cast their shadows on ponds and swamps. A spring plays with a hundred fresh flowers.

From the early morning until night the wind blows. Accumulating the conditions to become a wheel-turning noble king, I never tire of observing and admiring [the streamers]. On meeting with a friend, I feel unwilling to part with him. What colors of varicolored silk, would you say,

Invite happiness and long life?

Historical Accounts of Sacred Responses

to Human Faith and Meritorious Acts

One testimony is briefly cited.

Liu Chenzhi of the Song dynasty was from Pei prefecture (in present-day Anhui province). When he was in Guangling he met a śramaṇa. [The śramaṇa] told Chenzhi, "You have a disease, but you will not die of it. If you buy one or two hundred qian worth of food and offer meals to many monks, you will avoid this trouble." Chenzhi originally did not believe in the Dharma, so [when he heard this] he flew into a rage. The śramaṇa said, "Simply have faith in [Buddhism]. Do not get angry!" He then walked twenty paces away from [Chenzhi] and suddenly disappeared.

Seven days later Chenzhi fell ill. He had a seizure, fell into a critical condition, and was about to die. Around noon of the ninth day, when he was delirious, he saw a five-storied stupa appear on his heart and about twenty monks worshiping as they circumambulated the stupa. When he woke up he immediately received the great favor [of Buddhism] and his health gradually improved. Later, [Chenzhi] lived in the capital city. Unexpectedly, a śramaṇa appeared. Although [Chenzhi] was not acquainted with him, the śramaṇa walked right into the room and said, "You have a karmic relationship with the Dharma. Why do you not diligently practice?" Chenzhi told him about 69

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his earlier experience. The śramaṇa said, "That monk is Piṇdolabhāradvāja."51 After saying this, [the śramaṇa] departed and his whereabouts are unknown. In the summer of the seventeenth year of the Yuanjia era (440), in Guang ling, [Liu] Chenzhi saw from a distance that in front of Huiwang Monastery there were very many streamers and canopies, yet there were no Buddhist images. He ran toward the temple to look at them, but when he approached the gate, they all suddenly disappeared.

This testimony is found in the Mingxiang ji (Records of the Profound and Auspicious).

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Chapter Thirty-three

Flowers and Incense

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

1. Explanation of the Intention

If we respectfully search, we learn that Śākyamuni was born in Kapilavastu and entrusted his physical body to a family in a royal palace. His intelligence is innate and his Way is the perfect enlightenment that encompasses everything. He expounds clear wisdom to a myriad of beings and pours the Dharma rain out into the trichiliocosm. His wonderful images appear throughout the ten directions. Treasure stupas [built for him] are everywhere throughout the Dharma realm. Precious incense is powerfully fragrant and disperses like a light cloud. Treasure flowers impart colors. If you invert a lotus, the lotus flower hangs down. Sincerely make an offering [to the Buddha], hold a Dharma assembly with those who share your interest, bow your head to the ground, and as quickly as it takes to snap one's fingers, you will all receive merits and benefits.

2. Quoted Testimonies

Just as the Foshuo huaju tuoluoni jing (T. 1358) says: The Buddha said, "Also, after the Tathāgata's nirvana, if someone traveling on the open road finds a stupa of the Tathāgata, and brings flowers and a lamp to offer before of [the buddha] image made out of clay, if they can offer even a penny to help repair the buddha image, if they cleanse the stupa with water and remove impurity, if they approach the stupa in order to offer flowers and incense, or if they utter the incantation 'I take refuge in the Buddha'—even if that person were going to fall into the three evil realms [at death], there will be no such [evil] places for them for a hundred, a thousand, or ten thousand kalpas."

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Furthermore, the Zhengfa nian[chu] jing says:

If there is a sentient being who [observes] the precepts and offers powdered incense at a Buddhist stupa, they will be reborn in the Fragrant and Joyful Heaven (Xiangle tian) after death, where they delight in pleasures with heavenly maidens. After death in that heaven they will be able to receive a human life and be reborn in a wealthy family.

Also, the Asheshi wang jing (T. 626; Skt. Ajātaśatru-kaukṛtyavinodanā) says:

In the past, incalculable kalpas ago, there was a buddha called Liberating All Beings (Yiqiedu). Along with his followers he went on almsrounds. There were three sons of a wealthy man, wearing fine clothes and playing together. They saw that the Buddha and all the bodhisattvas were bright and lofty. They spoke with each other, and [one of the three boys said,] "We must make an offering together to them." The other two responded, "Since we do not have incense and flowers, what should we use [for an offering]?" The first boy removed [a strand of] white pearls from his headdress, held it in his hands, and said to his brothers, "We can offer this to the buddha." Following him, the two boys also removed [the strands of] white pearls from the their headdresses and held them in their hands. They then quickly went to the Buddha's place. One boy again asked the other two, "What will you ask for by the merit of this offering?" One of the two boys said, "I pray that I will be like a bhikṣu on the Buddha's right side." The other boy said, "I pray that I will be like a a bhikṣu on the Buddha's left side and possess the ability to go anywhere at will." The two boys together asked the first boy [what he wished for, and] he replied, "I would like to be just like the Buddha." All eight thousand sons of Heaven said, "Good! It will be just as you ask. All beings throughout heaven and earth will be placed under your kindness."

The three boys came before the Buddha and each one scattered their white pearls over the Buddha. The pearls of the two boys who had awakened the aspiration to become a śrāvaka rested on the Buddha's shoulders, while the pearls of the boy who had awakened the aspiration for enlightenment remained on the Buddha's head. All the strings of pearls transformed into a bejeweled curtain and inside [the curtain] was the Buddha. 72

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The Buddha said to Śāriputra, "The boy in the middle was myself. The boy on the right was Śāriputra and the boy on the left was Maudgalyāyana. O Śāriputra! You were originally afraid of the transmigration of birth and death. As a result, you did not awaken the aspiration for enlightenment, yet you wanted to quickly enter nirvana. Look at this boy: he awakened the aspiration for highest, perfect enlightenment, and as a result he attained buddhahood."

The Caihua shoujue jing (i.e., Caihua wei wang shang fo shojue hao Miaohua jing, T. 510) says:

One time a king in Rājagṛha ordered more than ten people to always collect good flowers to give to the court ladies of the inner buildings of the royal house. One day the flower collectors left the city to gather flowers. They then met the Buddha and awakened the aspiration for enlightenment, bowed their heads to the ground, and worshiped him. They thought, "We would rather give up our lives and present flowers to the Buddha and scatter them over the holy people. Even if we are put to death, we will not fall into suffering [realms]." They scattered the flowers over the Buddha and the holy ones, then withdrew, took refuge in [the Buddha], and wholeheartedly worshiped repeatedly. The Buddha was aware of their thoughts and had compassion toward them. He then expounded the Dharma for them and all the king's flower collectors awakened the aspiration for enlightenment. The Buddha then predicted their future attainment of buddhahood: "You will certainly attain buddhahood in the future. You will be called Wonderful Flower (Miaohua)." The flower collectors returned to their homes to say farewell to their parents, saying, "I will now be put to death by the king." Their parents were astonished and asked them, "On what charge?" They explained why they would be punished, "Since I have no flowers to bring to the king, my life certainly will be in jeopardy. Therefore, I will now say goodbye." On hearing this their parents became sadder. Then they uncovered a box filled with good flowers whose sweet fragrance spread throughout the four directions, and said, "You can offer [these flowers] to the king." Meanwhile, the king was in a rage when [the flowers] did not arrive on time. He sent his men to seize [the flower collectors and bind their] 569c

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hands behind their backs, intending to punish and execute them in public. When [the flower collectors] were brought into the imperial palace and saw the king, their facial expressions did not change. The king felt strange and asked them, "You are at fault. Your lives are certainly going to end. Why are you not afraid?" They immediately replied, "There is death in human life. Anything that comes into existence will decay. In every existence our lives will not be spared by holding views against the Dharma. In the morning, when we went to collect flowers, we met the Buddha and offered them to him. Since we knew [at that time] that disobeying your order was a fault, we know that we will now be put to death. We would rather die being virtuous than live without virtue. We went home [to say goodbye to our parents] and found boxes full [of flowers, and when some were taken from the box, more flowers filled them], just as before. This is entirely due to the Tathāgata's favor and benevolence." The king felt their story was very strange and did not believe it. He went to the Buddha's place and asked the Buddha about it. The Buddha said, "It is true. These people want to liberate beings in the ten directions with an utmost mind and they do not spare their lives [to do so]. Therefore, they took all the flowers [they had collected] and scattered them as offerings, with no thought of reward. Because of this, they received a prediction of their future attainment of buddhahood. In the future they will become buddhas called Wonderful Flower." Hearing this, The king was very happy. He released [the flower collectors] and showed repentance, reproaching himself, "My ignorant thought is inferior to yours. O bodhisattvas! Please excuse me for my fault!" The Buddha said, "Good! Those who correct their faults by themselves are not charged with a sin, either." Again, the [Zhuanji] baiyuan jing says:

The Buddha was staying at Jeta Grove Monastery in Śrāvastī. At that time, the World-honored One donned his robes, took up his almsbowl, and led all the bhikṣus on almsrounds. They came to a lane where a woman was sitting on the ground holding a little boy. When the boy saw the World-honored One he felt happy and asked his mother for flowers. His mother then gave him some flowers she had bought and the boy brought them to where the Buddha was and scattered them over him. 74

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[The flowers] transformed into a flowery canopy in the air and followed the Buddha wherever he went.

Seeing this, the little boy was exceedingly happy and made a great vow: "[I pray that] this meritorious, good act of offering will enable me to attain right, perfect enlightenment in a future existence and I will become as good as the Buddha, without any difference, in liberating sentient beings."

On hearing the boy make this vow, the World-honored One smiled. A stream of five-colored light emitted from his mouth, circled the Buddha three times, and returned into him through the top of his head. At that time Ānanda approached and said to the Buddha, "The Tathāgata is revered and does not smile carelessly. For what cause and condition did you smile today? I ask you, World-honored One, to explain." The Buddha said to Ānanda, "You saw that this little boy scattered flowers over me. He will not fall into evil realms in his future life. In heaven and in the realm of human beings he will receive bliss. After thirteen asaṃkhyas he will become a pratyekabuddha called Padmottara. He will liberate numberless sentient beings. I simply smiled because of this." At that time, all the bhikṣus heard what the Buddha said. They rejoiced, upheld the teaching, and practiced it.

Again, the [Zhuanji] baiyuan jing says:

The Buddha was staying at Jeta Grove Monastery in Śrāvastī. At that time the wealthy people of that city gathered and went to a fountainhead. They entertained themselves with singing and dancing girls. They performed a flower assembly for the state of Vārāṇasī.

52 On that occasion a person

in the assembly was sent to a grove to collect Vārāṇasī flowers to make a wreath.53 On the way back to the assembly place, the flower collector saw the World-honored One. The light of [the Buddha's thirty-two major and eighty minor] marks of physical excellence was as bright as a hundred or a thousand suns. The flower collector felt happy, and he approached and worshiped the Buddha, bowing his head to the Buddha's feet. Then he scattered the flowers he had collected over the Buddha and departed. He returned to [the wood], climbed a tree, and began collecting more flowers. The branch [he was on] broke and he was killed in the fall. After 75

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death he was reborn in Trāyastriṃśa Heaven. He had regular features and was extremely wonderful. He made a place out of Vārāṇasī flowers. Śakradevendra asked him, "Where did you make and cultivate the meritorious act to be reborn here?" The flower collector responded to Śakra-devendra, explaining the original cause and condition. At that time Śakra-devendra praised him in verse:

Your body is likened to true gold. It shines and is extremely distinct. Your looks are well-featured.

You are the most distinctive among all heavenly beings. At that time the Son of Heaven (i.e., the flower collector in his former existence) promptly replied to Śakra-devendra in verse: I received the Buddha's benevolence And scattered Vārā[ṇasī] flowers. Due to this wholesome cause and condition, I now attain this reward.

At that time the Son of Heaven went together with Śakra-devendra to the Buddha's place. The Buddha expounded the Dharma for him. He listened intently and was liberated in mind. His two billion wrong views and karmic hindrances were destroyed and he attained the srota-āpattiphala. Feeling joyful and blessed, he promptly went to the Buddha and praised him in verse:

Lofty and great World-honored One! You are the highest and are matchless. Among my parents and teachers

No one is an equal to you in merit. You empty the four great seas [around Mount Sumeru]. You transcend the mountain of white bones. You close off the three evil realms And open the gates of the three good [realms]. Furthermore, the Za baozang jing (T. 203) says: 76

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At that time, a heavenly maiden said in verse:

In the past I offered a wreath

To the stupa of Kāśyapa Buddha.

Then I was reborn in heaven.

I attained this outstanding merit.

In my life in heaven,

I attained the reward of a golden-colored body.

Also, the Sapoduo lun says:

Even if a stupa cannot be raised in the land of monks from the four directions, plant [flower seeds] in person for the sake of the Buddhist Dharma. If the sangha is harmonious, [a stupa] can be built. If the sangha is not harmonious, it cannot be. If various flowers grow in the sangha's land, they should be picked by those who serve the sangha. [These people] give [the flowers] to monks in order to freely make an offering. You cannot pick them secretly and then offer them yourself to the Three Treasures. If flowers are too numerous and the sangha is not able to collect them all, and if the sangha is harmonious, you are allowed to pick them at your pleasure. Also, in the resident monks' quarters you cannot build a stupa and make an image [of the Buddha]. This is because [the resident monks' quarters] are close to the people and they are smelly, filthy, and impure. If sutras and a [buddha] image are placed in the lower tier of a multistoried pavilion, you cannot live above them.

Furthermore, flowers grown on the land around a stupa cannot be offered to the sangha and the Dharma; they must be offered to the Buddha. These flowers can be sold, however, and with the money obtained [through the sale] you can make an offering to the stupa. Similarly, water that belongs to the stupa is to be used as an offering to the stupa. If there is surplus water, the people who make meritorious offerings to the stupa can sell the surplus water. The money [from the sale] belongs to the stupa; it cannot be used for other purposes. If you use it for other purposes, calculate the penalty. If in the stupa there is no one who offers the meritorious power of water, observe the monks and learn how to measure how much water remains. 77

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The Wenshu[shili] wen jing (T. 468) also says:

At that time Mañjuśrī said to the Buddha, "O, World-honored One! The surplus flowers from various offerings are used to cure many diseases. In what way are they used?" The Buddha said to Mañjuśrī, "Each flower has its own incantation. Recite each incantation one hundred and eight times. "The incantation for flowers offered to the Buddha is Namo fotaxiezhi suohe (Skt. namo buddhasya svāhā)!

"The incantation for flowers offered to prajñāpāramitā is Namo kelumi54 boruoboluomiduoshang suohe (Skt. namas-karomi prajñā pāra mitāyai svāhā)!

"The incantation for flowers offered to the Buddha's feet is Namo botuo zhidiandanyan suohe (Skt. namaḥ pada-caityāya svāhā)! "The incantation for flowers offered to the bodhi tree is Namo puti bilikanlan suohe (Skt. namo bodhi-vṛkṣâṅghraye svāhā)! "The incantation for flowers offered to the place where the Dharma wheel is turned is Namo damozhuokeluoye suohe (Skt. namo dharmacakrāya svāhā)! "The incantation for flowers offered to a stupa is Namo toubaye suohe (Skt. namaḥ stūpāya svāhā)!

"The incantation for flowers offered to bodhisattvas is Namo putisaduoye suohe (Skt. namo bodhisattvāya svāhā)! "The incantation for flowers offered to the sangha is Namo sengqieye suohe (Skt. namaḥ saṃghāya svāhā)!

"The incantation for flowers offered to the buddha image is Namo boluodiye suohe (Skt. namaḥ pratimāyai svāhā)!"55 The Buddha said to Mañjuśrī, "When using this method of flower [incantation], if all four kinds of Buddhist followers faithfully cultivate [Buddhist] practices, they must awaken early [in the morning], bathe to cleanse and purify themselves, rinse their mouths, think of the Buddha's merits, and show respect for these flowers. You must not tread on [the flowers] or walk over them. Place them in a clean vase in accordance with the Dharma.

"If a person suffers from chills and fever or a headache, mash some flowers with cold water and apply this to their body. If a person is nauseated 78

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and has diarrhea together with bleeding, or they suffer from a stomachache, have them drink the thick fluid from the mashed flowers. If a person has a boil in their mouth, mash the flowers with warm water and have them hold the liquid in their mouth. If there is too much rain, burn the flowers in an open place; the rain will soon cease. If there is drought, place the flowers in water in a open place, make an incantation, and pour more cold water on the flowers; immediately rain will fall from the heavens. If the nature of a domestic animal such as a cow or a horse becomes wild or feral, feed them the flowers; they will immediately be tamed and subdued. If the flowers and fruits of various fruit trees do not grow in abundance, mash [the offering flowers] with cold water and cow dung and pour this onto the roots [of the fruit trees]. You must not walk on [the spot where this water was poured]. Many flowers and fruits will then be produced. If there is too much water in a rice field and the young rice plants are wilting, pound the flowers to make a powder and scatter it in the rice field; [the rice plants] will start to flourish again. If the whole nation is afflicted by disease, mash the flowers with cold water, apply it to trumpet shells or drums, and blow or beat the instruments to produce sounds; those who hear the sound will immediately be cured. If a hostile country or enemy tries to invade your territory, mash the flowers with water, place it in that area, and sprinkle it around; [the enemy] will promptly be driven away. In a place where a huge circular stone sits on a lofty mountain, if many bhikṣus mash flowers on the stone and afterward worship together, jewelry and valuables will spontaneously appear on the stone some time later." (Concise and essential points have been briefly explained here; carefully study the the Wenshushili wen jing for the more information.) The Buddha said to Mañjuśrī, "Complete each incantation one hundred and eight times. You must say these incantations everywhere in accordance with the prescribed method for flowers offered to the Buddha. Also do this for flowers offered to others."

Furthermore, the Garland Sutra says:

In the past there was incense in the realm of human beings. It was called daxiangzang ("great elephant storehouse") and came into existence because of dragons' fighting. If you burn a small ball [of this incense], it generates 79

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A Forest of Pearls from the Dharma Garden, Volume VI great light and a net of clouds which cover the state called Ganluwei ("Taste of Nectar")56 and let a rain of perfume fall for seven days and seven nights. If one wears it, their body becomes golden-colored. If it is put on clothes, a palace, or a tower, they become completely golden-colored as well. A sentient being who smells this incense will be greatly delighted for seven days and seven nights, be rid of all kinds of disease, have no perversity or crookedness, leave fear and a harmful mind far behind, exclusively encounter great benevolence, and extensively think of other sentient beings. On being perfumed with this [incense] I expound the Dharma for [sentient beings] and cause numberless sentient beings to attain the state of non retrogression [in proceeding to highest, perfect enlightenment]. Also, oxhead sandalwood incense is produced on Mount Ligou ("To Leave Behind Filth"). If you apply it on your body, even fire cannot burn you.

Again, the [Zhuanji] baiyuan jing says:

In the past, when the Buddha resided in the world, there was a wealthy man in Kapilavastu. His family had a large amount of money; their wealth was immeasurable and incalculable. [His wife] gave birth to a boy whose appearance was well-featured and rare in the world. The fragrance of sandalwood (Skt. candana) emitted from all the pores of the skin of his body and the fragrance of lotus (Skt. utpala) wafted from his mouth. On witnessing this, his parents were immensely joyful. Accordingly, they established the pseudonym Fragrance of Sandalwood57 for him. When he reached adulthood he asked the Buddha to allow him renounce the world and he attained the fruit of arhatship.

On seeing him, the bhikṣus asked the Buddha, "What merit did this person Fragrance of Sandalwood plant in his former existence in order to be reborn in a powerful family, to emit fragrance from his body and mouth, and furthermore to meet the World-honored One, renounce the world, and attain the [Buddhist] Way?" The Buddha told the bhikṣus, "In the past, ninety-one kalpas ago, after Vipaśyin Buddha entered nirvana, there was a king called Bandhumatā. [The king] collected relics of [Vipaśyin Buddha], made a stupa of four treasures which was a yojana in height, and made an offering to it.

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"On one occasion a wealthy man entered [Vipaśyin] Buddha's stupa and noticed that [a section of] the earthen floor was sunken. He gathered mud, daubed the depression with the mud to level it, and scattered sandalwood incense over the area. He then made a vow and departed. For this merit, he will not fall into the evil realms for ninety-one kalpas from that time on. In heaven and in the realm of human beings his body and mouth are always fragrant. He receives happiness and joy. He has now met me, renounced the world, and attained the [Buddhist] Way." Also, the Da zhuangyan lun [jing] (T. 201) says:

The Buddha said, "On one occasion I have heard this. There was a Dharma master at the time of Kāśyapa Buddha. He preached the Dharma for the people and praised Kāśyapa Buddha amid a crowd of people. Due to this condition, he was reborn in heaven after death. He continually received pleasure and happiness in heaven and in the realm of human beings. During the reign of King Aśoka, a hundred years after Śākyamuni Buddha entered parinirvāṇa, he became a great Dharma master and attained arhatship. A wonderful sweet smell always came out from his mouth. At that time the Dharma master preached the Dharma for the people not far from where King Aśoka was, and the sweet frgrance from his mouth reached the king's palace. The king smelled the sweet odor and became suspicious, thinking, 'Does that bhikṣu concoct a wonderful sweet smell and keep it in his mouth? The sweet odor is exactly like this.' [The king] said to the bhikṣu, 'Open your mouth! Rinse your mouth!' [After doing so, the bhikṣu] still emitted the sweet fragrance. The bhikṣu asked the king, 'Why did you tell me to open my mouth and rinse my mouth out?' The king replied, 'When I smelled the sweet fragrance I became suspicious, so I made you rinse your mouth.' The sweet fragrance became even richer, yet it was only present in the [bhikṣu's] mouth. No other part of the bhikṣu's [body] had any fragrance at all. The king said to the bhikṣu, 'Please explain to me [the reason for this].' The bhikṣu smiled and then said in verse:

Man of freedom in heaven and earth!

Now I must explain to you.

This is neither agallochum (Skt. agaru)

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By mixing flowers, leaves, stalks,

And various [kinds of] incense such as sandalwood. I gave rise to a very rare intention

And spoke these words:

"Because I previously praised Kāśyapa [Buddha], I obtained this fragrance."

At the time of that buddha [the fragrance already existed. No different from a fragrance that has just been [compounded]. Day and night I continually have this fragrance. It has never ended.

The Riyun jing (Sutra of the Sun and Clouds)59 further says: If you put incense that is still burning on the ground before the smoke is gone, you commit the gravest offense.60 For five hundred years you will fall into the Hell of Excretions. Why? It is due to your unscrupulous mind. Also, the Yewen jing (Sutra of the Night Inquiries)61 says: Those who use their mouth (i.e., breath) to blow off the dust from implements of adornment and offerings will fall into the Utpala Hell (i.e., one of the cold hells). An additional retribution will be given by the divine king of wind. Furthermore, the Yaoyongzui jing (Sutra of the Supremacy of Essentials)62 says:

Those who sniff at incense [smoke] receive no merit, since [their action] reduces the fragrance [of the incense]. As direct retribution, in their next existence they will fall into the Padma Hell63 and in future existences they will not be able to smell anything.

Further, the Ri gongyang jing (Sutra of Offering to the Sun)64 says: At the time of offering, those who do not keep [the container of] incense closed will fall into the Black Hell of Excretions. For the next half-kalpa they will suffer from punishment and the retribution of having no faith or wisdom. Why? It is because they allowed the fragrance [of the incense] to dissipate.

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Even though the three sutras cited above are not listed in [Buddhist] catalogues, they are all concerned with retribution through the mysterious teaching. Therefore, I have separately recorded them point by point. The [Da biqiu] sanqian weiyi further says:

In burning incense before the Buddha, there are three issues [to attend to]. First, clear out the old incense from inside [the burner]. Second, you must remove the incense yourself. Third, you must distribute [incense] to the people. In preparing the incense burner, there are three issues. First, you must empty out the old ashes, pick out any pieces of incense in [the ashes], and collect them on the side. Second, you must wipe and dust off [the burner] to make it clean, and then set a fire. At the same time, take the [bits of] old incense and place them inside. Third, when you set a fire, you cannot blow on it too intensely; otherwise you will cause the charcoal to go out.

Verses say:

I detested the tree of ignorance for a long time. I am delighted with flowers from a monastery. I enter the road to Mount Xiang ("Fragrance") for the first time. I then meet a vehicle to escape from the house on fire (i.e., the three realms of transmigration).

The kind father frequently guides us.

His little children carry his kindness on their backs slowly. Even though I realize there is a rat in the dangerous vines, I am grieved that a snake is kept confined in a chest. The meditation forest of Deer Park is exuberant. On Vulture Peak, the branches of the trees move. Flowers of concentration initiate us into the fruition of wisdom. Taking advantage of emptiness, I cross a river at daybreak. The Dharma rain continually falls.

Pieces of fragrant clouds are numerous.

If I lead you and ascend to heaven,

I will come and relieve you from being caught in a mortal net. 571c

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Seven testimonies are briefly cited.

[Guṇavarman, a Śramaṇa of the Song Dynasty] In the past, during the Yuanjia era (424-453) of the Song dynasty,65 there was the foreign Tripiṭaka master Guṇavarman (Qiunabamo). By imperial decree he was invited to Qiyuan Temple. For every talk he gave, the four kinds of Buddhist disciples gathered like clouds. Once, when the summer retreat had come to an end, the believers presented various flowers they had picked and placed them under the seats of the monks. After the midday meal was finished, they inspected [the flowers] and saw that only those under Guṇavarman's seat were as fresh and luxuriant as they had been at the beginning.

[Guṇavarman] knew beforehand the time of his death. He was content with the date [of his death] and took a bath ahead of time. He folded his hands in a bow, chanted a sutra, and passed away sitting upright. His body was fragrant and soft. Under his seat a handwritten scroll of his last words was found. The verses say:

In the araṇya monastery

Of Mālava [in south India],

I attained the sacred fruition for the first time. I left behind all defilements by my practice. Later, in the village called Jiepoli

of Siṃhala (present-day Sri Lanka),

I engaged in advanced studies and attained the second fruit, Called the sakṛdāgāmi-phala.66

Emperor Wen was deeply delighted with [this verse]. Also, in the place where [Guṇavarman's] corpse was laid out, a being was seen whose appearance was like that of a dragon or snake, about one zhang long. It immediately ascended to heaven. The monks were sad and felt a persistent attachment to [Guṇavarman]. Then, according to the foreign law, [Guṇavarman's body] was cremated with fragrant firewood, and a stupa was erected [at the site].

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The testimony mentioned above is found in the Biographies of Eminent Monks compiled in the Liang dynasty (Liang Gaoseng zhuan). [Ming Sengshao, a Man of a Noble Character from Qi Prefecture] During the Qi dynasty Qixia Monastery was located in the foothills of Mount She, near the community of Pinjia in the northern Jiangchui community of Langye prefecture, in southern Xuzhou (present-day Jiangsu province). The monastery was built by Pingyuan Ming Sengshao, a man of a noble character from Qi prefecture (present-day Shandong province) during the Taishi era (465-471) of the Song dynasty.67 I once heard that the Dharma bell [of the monastery] spontaneously tolled. The mountain building was five or six li from the village. During the Shengming era (477-479) of the Song dynasty, at daybreak the villagers saw streamers and canopies spread out and a misty light of five colors brightly shone in the sky in the middle of the mountain. The people raised their heads and looked into the distance, saying, "These are real!" They vied with each other to come and see them, but there was nothing to see at all.

One time Dharma Master Fadu gave a talk on the Wuliangshou jing (Skt. Sukhāvatīvyūha) in the mountain building. In the middle of the night,68 golden light suddenly shone upon the monastery. In the light there seemed to appear a tower and a mansion in which a [buddha] image propagated [the Dharma]. The sangha and those who served the sangha of the monastery were not entirely in accordance with the Dharma and there were vile and evil people among the laypeople and visitors who entered the monastery. A tiger suddenly appeared, roared, and went around the building. Its roar shook the hills and valleys. Even today it is still so. Also, when [monks] while reciting [a sutra] are a little bit exhausted and inattentive, the mountain god reveals himself. Also, there is [a god] who is one zhang tall, and wears dark-colored clothes and holds ropes in his hand. The sangha is frightened [by his appearance], and so they learn to practice recitation without indolence. [Shi Huizhao, a Śramaṇa of the Liang Dynasty]

During the Liang dynasty Nanmingzhen Monastery was located in the community of Zhongxing, in Moling county (present-day Jiangsu province). In the fifth year of the Putong era (524) the śramaṇa Huizhao built it. His secular family name was Xu.

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At the beginning of the Qi dynasty Huizhao followed his maternal uncle to go live in Luling (present-day Jiangxi province). He found a turban on the road and in the turban there was an embroidered silk wrapper, inside of which were papers of five different colors that were bound together. [Huizhao] opened the first four sets [of papers], but there was nothing to see at all. When he opened the last one, he saw light emitting through the openings in the bindings of the papers, and the room was filled with brilliance like a flash of lightning. After that, he was able to perceive supernatural good omens. When he went into water he did not sink, and if he was touched by fire he was not burned. His family members considered Huizhao to be insane. First they put him in a bamboo cage which was shut very tightly, but he soon escaped. [His family] then understood that he had supernatural power, and accordingly, they set up an empty seat and begged for happiness. In the air were suspended these words, "I am Long Life (Changsheng) Bodhisattva. I must benefit the nation. You should rely on the Buddhist Dharma and make an offering with pure intent." Thereafter, the people vied with each other to offer incense and flowers, and each time there was [a display of] miraculous virtue. Li Shu Xian, a man of southern China, made a vow to return to his native land, and later became the Regional Inspector of Jiaozhou (present-day Guangxi province). A deity image made from agilawood was created. The people of the world valued the deity and called it Flower (Hua). In this regard, its title became the Mother Deity Flower (Hua Niang Shen). The common people made offerings [to the deity] and many attended the assembly for purification. Huizhao instructed the people to build a monastery with the remaining offerings. The two testimonies above are found in the Liang jingsiji (Records of Monasteries of the Capital of the Liang Dynasty).

[Xiao Zimao, the King of Jin'an during the Southern Qi Dynasty] Xiao Zimao, the king of Jin'an of the Southern Qi dynasty, whose pseudonym was Yunchang, was a son of Emperor Wu. At the age of seven, Ruan Shuyuan69 became critically ill. [Zimao] asked the monks to chant a sutra while circumambulating a buddha image. One person presented lotus flowers to offer to the Buddha. All the monks poured water into a copper vase and immersed the stems of the lotus flowers in it so that they would not wither. [The lotus flowers] were treated in this way for three days and the flowers 86

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became even fresher. Weeping, Zimao worshiped the Buddha and made a vow, "If my mother gets well through this, I pray that the Buddha's power will cause the flowers not to wither until the purification rite comes to an end." When the seven-day purification ceremony was over, the flowers were even fresher and more vivid in color. Zimao even found that some fibrous roots were beginning to grow in the vase. His mother was soon restored to health. The people of that age praised his filial piety that had moved [spiritual beings]. [Xiao] Zimao had a younger brother, Zihan, the king of Nanhai, whose pseudonym was Linghua. His mother, Yue Ronghua, was bedridden with an illness. Zihan worshiped [the Buddha] day and night. At that time bamboo was used for lanterns. He kept the lantern lit and even at night it was extremely bright. This continued all through the night. The branches and leaves [of the bamboo] were luxuriant. His mother recovered from her illness. These incidents are related in Wu Jun's Annals [of the Qi Dynasty] (Qi Chunqiu).

[Shi Huizhu, a Śramaṇa of the Tang Dynasty]

During the Tang dynasty Shi Huizhu of Yong'an county70 in Shizhou (present-day Sichuan province), whose [secular] family name was Jia, primarily observed the precepts and also performed meritorious acts. He later returned to his native place and sequestered himself on Mount Nan, eating only pine needles [for sustenance]. Nonhuman beings, birds, and beasts gathered in silence. There was a mountain deity who sent [Huizhu] tuckahoe and gansong herb.71 [Huizhu] walked around the buddha image chanting a sutra six times a day without stopping. The birds and animals followed him while he was walking, worshiping the Buddha and reciting a sutra, as if they were submitting to him in admiration. He received the bodhisattva precepts for the sake of the beings of this world as well as the other world.

There was once a group of monkeys that [pursued the Buddhist] Way together. [Huizhu said, "Your nature is irritable and distracted, yet you practice in this way. Why?"]72 The monkeys replied, "You are now different from us, but the Buddha said that we are interchangeable." [Hui]zhu felt deeply unsettled; the fact that the animals spoke was a rare event that had never happened before. There were also other auspicious signs. A dragon flew, beasts gathered, and an extraordinary fragrance pervaded the mountain. There were eight 87

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people who were collecting material for bows, and they were greatly surprised [about this auspicious condition]. To reassure [Hui]zhu, they said, "A sage king has risen in the world. Now the time is called Kaihuang." In the third year of the Zhenguan era (629), Master Ming, who was virtuous and exalted, lived at the temple. He stayed apart from the crowd. During the day he sat alone [in meditation]. It was observed that he was lacking half of his body. Facing the people, he explained, "Vinaya Master [Hui]zhu and I founded this temple. We are united in heart. I suddenly lost half of my body. Isn't Vinaya Master [Hui]zhu leaving before I do?"

At mealtime the next day a layman said, in surprise, "Is the temple arranging an assembly? I saw several thousand guests and monks on all the roads and they were going to the temple. What is going on?" Soon after, at noon of that day, [Hui]zhu passed away without having any disease. He was eightynine years old. [The Mysterious Fragrance in Baoyu (Bao Valley) on a Mountain in Weinan in Yongzhou during in the Tang Dynasty]

During the Tang dynasty, on a precipice of Daobao ("Lying-down Leopard") Valley on Mount [Zhong]nan in Weinan county in Yongzhou (presentday Shaanxi province), there was a hanging rock that had the appearance of a lying-down leopard. [The valley] was named accordingly. In the valley there is a rock that resembles the Buddha's head, so it is also called the Valley of the Resemblance [to the Buddha's Head]. Old people say, from generation to generation, "In the past there was an Indian monk who came and said, 'I have heard that this valley has a niche for the seven buddhas carved into the side of a mountain. In ancient times the seven buddhas once came to this valley to expound the Dharma. Along a mountain stream there were campaka trees and the flowers were often offered to them.'"

Recently, during the Yonghui era (650-656), Zhiji, a śramaṇa of Longchi ("Dragon Pond") Monastery on Mount [Zhong]nan, heard about this and came to look for it. He entered the valley and smelled a fragrance, but he did not know where it came from and wondered about it. The sweet fragrance seemed to come from tiny pebbles in the mountain stream. He immediately removed the pebbles and found something that looked like the roots of couch grass with stems coiled in the sandy soil, which was extremely fragrant. He 88

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rinsed it off in the water and the entire mountain stream became completely fragrant. He took it back to the Buddha Hall of Longchi [Monastery]. The entire hall was fragrant with an extremely intense and good scent. Laypeople at the foot of the mountain often saw this mountain. Sometimes it looked like a Buddhist stupa and sometimes it was as if the Buddha's face extended to the edge of the sky. Therefore, the designation [Valley] of the Resemblance [to the Buddha's] Head was appropriate. The place is located very close to Jiamei ("Excellent and Beautiful") Valley. Namely, it is the place praised by the king as a dwelling place during Yao's Qin dynasty (384-417). These two testimonies are found in the Biographies of Eminent Monks compiled in the Tang dynasty (Tang Gaoseng zhuan).

[Fragrant Places found in Miscellaneous Secular Records] The Soushen ji (Records of Inquiries of the Spirits) says: In early times, Lady Gouyi (one of Emperor Wu's concubines during the Han dynasty) committed an offense and was put to death. When her body was placed in the coffin [before burial, it] was fragrant, without a foul smell. The Xu Soushen ji (Second Series of Records of Inquiries of the Spirits) says:

At the junction of the Huai and Fei Rivers (in present-day Anhui province) a large white ship capsized in the water. A fisherman who was staying overnight at the place heard the sounds of a zheng (a musical instrument similar to a zither) and a flute. There was also an extraordinary sweet frgrance. Oral tradition says, "A ship on which Lord Cao [Cao] had placed young female dancers and singers capsized here."

The Yiyuan (Park of Wonders) says:

The mother of Wei Shidu of Sizhou (in present-day Henan province) recited a sutra for long-term purification (i.e., the three purification months). She never committed an injustice. She once left the dining hall where none of the monks had eaten yet. Looking on from a distance, they all saw that from the clouds an object fell down in front of her. It was a large bowl full of fragrant cooked rice. The senior monks respectfully extended their greetings 89

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A Forest of Pearls from the Dharma Garden, Volume VI for a moment. The mother personally distributed the food to the monks All the participants of the purification rite were fed for seven days.73 The Shuyi ji (Records to Give Accounts of Extraordinary Things) says: In the past there was a man who set out for Mount Lu to gather pine [cones]. He heard a voice saying, "This should not be taken yet." This man looked around to locate the voice and saw above him an unfamiliar lovely flower that was extraordinarily fragrant. He knew it was supernatural. Because he gathered some of the flowers and took them, he attained a long life of three hundred years.

The Youming lu (Records of the Other World and This World) says: Chen Xiangzi was a man from Wucheng county in Wuxing prefecture (present-day Zhejiang province). He was first exposed to Buddhist scriptures, and then learned the art of rising on clouds. He remained pure whenever he was in the world of mortals. He once suddenly heard an extraordinary sound, clear and high-pitched, and smelled a wonderful fragrance in the air. The Xu Mai biezhuan (Biography of Xu Mai compiled individually) says: [Xu] Mai was called Ying in his youth. People such as Yan Qing of Gao ping (present-day Shandong province) came to study with him. [Yan] Qing and others departed from Ying, and every time [Ying] burned incense for them, five-colored smoke was emitted.

The Fotudeng zhuan (Biography of Fotudeng) says, "[Fotu]deng filled an earthen basin with water, burned incense, and made a prayer. Instantaneously, blue lotuses (Skt. utpala) grew [in the basin]." The Bowu zhi (Records of Natural Studies) says:

A messenger from the Western Region presented incense. In the Han dynasty system, if an amount of incense of less than a catty (jin) is presented, it cannot be accepted. At the moment of his departure, the messenger opened the incense container, and [the amount of incense] was the size of a soybean. It was placed at a palace gate as a trial. The fragrant odors could be discerned within several tens of li throughout Chang'an. After several days the fragrance dissipated.

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The Funan[guo] zhuan (Exposition of the Funan Kingdom) says: People of the Dunsun kingdom always serve the heavenly gods with fragrant flowers. There are many kinds of fragrances, such as those of quboye flowers, zhi flowers, gesui flowers, and moyi flowers.74 Their [fragrance] does not weaken even in winter or summer. The flowers are daily loaded onto several tens of vehicles and sold in the marketplace. When they are dry, their fragrance is heightened. They can be also powdered and applied to the body. The Shuzhengji (Records of Expedition) says:

Zhang's mother's tomb is found in the northern wilderness. It is a longstanding belief that she was a wife of the Wang family. Years passed after she was buried. Afterward, when the tomb was opened, the incense was still burning. The family admired it and declared [their belief in] the Way of Clear Water (Qingshui Dao).

The Shishuo [Xinyu] (New Account of Tales of the World) says: At the time of Chariot and Horse General Huan [Chong] (328-384), there was a man called Chen Zhuang. He entered Mount Wudang (present-day Hubei province) where he learned the Way. Throughout his dwelling there was always white smoke and fragrant scents.

Regarding musk (shexiang), the Shanhai jing (Book of Mountains and Seas) says, "In the recesses of green mountains there are many musk deer." The Bencao jing (Book of Plants and Medicines) says, "The taste of musk is bitter. You can use it to avoid extremely evil spirits. [Musk deer] live in Mount Tai (present-day Gansu province)."

Regarding the scent of weirui,75 the Sunshi Ruiyingtu (Sun Family's Chart of Auspicious Responses) says:

As for weirui, when the king maintains decorum, a [weirui] grows in a day. When a king loves his people [and values their lives], it grows. Another name for it is weixiang.

Regarding the scent of kuṅkuma (yujinxiang),76 the section on yuren (subordinate officials) in the first chapter on the chunguan (officials in charge of rites) in the Zhou Li (Rites of Zhou) says:

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The subordinate officials in charge of rites lift up guan ("naked") containers. [The pronunciation of the term guan is] the combination of the g of gu ("old") and the uan of luan ("chaos"). The officials enter together, pay courtesy to guests, go to the guan [containers], serve the yuchang wine in wine cups, and display them.

Yuchang wine is made by decocting twelve hundred leaves of kuṅkuma and mixing it with wine made of Chinese dark millet.

The Shuowen [jiezi] (Explanation of Chinese Characters) says: The herb yuchang is the best of all the herbs. It is a fragrant item obtained from a remote country. The subordinate officials in charge of rites mix it [with wine] and brew it in order to invoke spirits.

Regarding the scent of turuṣka (suhexiang), the Xu Hanshu (Sequel of the History of the Han Dynasty) says, "In the Roman Empire various herbs are mixed and decocted. The juice is called turuṣka." The Guangzhi (Extensive Annals) says, "The scent of turuṣka is produced in the Roman Empire," "In the Turkish kingdom the people gather [turuṣka] and extract its juice which is regarded as fragrant oil. Then, they sell its strained lees to buyers," and "Decoction of mixed various herbs becomes turuṣka. It is not a naturally occurring thing." The Fuzi [compiled by Fu Xuan of the Jin dynasty] says, "Foreigners from a western country say that the scent of turuṣka is made by beasts. All Chinese people find it strange."

Regarding jishe incense,77 the Waiguo zhuan (Exposition of Foreign Countries) compiled during the Wu time says, "Wumazhou produces jishe incense." The Xu Soushen ji says:

Liu Guang was a man from Yuzhang (present-day Jiangxi province). He was young and unmarried. He once came to a farmhouse and saw a girl. She said, "I am a daughter of Administrator He. I died young at the age of fourteen. I was fostered by the Queen Mother of the West. She sent me to meet people on earth." Guang and the girl were fond of each other. That day [Guang] obtained a towel in which jishe incense had been wrapped and placed under a seat. His mother took the towel and tried to burn it, but it was a piece of [inflammable] cloth that is cleansed in fire (huohuanbu).

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The Nanzhou yiwuzhi (Annals of Extraordinary Things in Nanzhou) (present-day Sichuan province) says, "Jishe incense is produced in Dubozhou.78 People say, 'When this herb withers, you can retain its aroma in your mouth.'" Yu Yiqi's Jian (Commentary) says, "An old barbarian of a foreign country said, 'All scents are made from a single tree. The flowers from the tree become jishe incense.'"

Regarding qiaotou incense,79 the Jiangbiao zhuan (Exposition of the Area South of the Yangzi River) [compiled by Yu Pu during the Jin dynasty] says, "Ruler Wen of the Wei kingdom dispatched a messenger to the Wu kingdom and asked for qiaotou incense."

Regarding kunduruka (xunluxiang) [incense], the Wei lüe (Historical Sketch of the Wei Kingdom) says, "The Roman Empire produces kunduruka." The Nanfang caomuzhuang (Description of Grass and Trees in the South)80 says:

Kunduruka is produced in the Roman Empire. It is said that a big [kunduruka] tree grows naturally in the sand on the seaside. In the middle of summer the resin flows out onto the sandy soil. The Romans collect it and sell it to others.

The Nanzhou yiwuzhi says the same, except that the appearance [of the kunduruka resin] is just like that of a peach tree. The Dianshu (Art of Astrologers) says the same. This all goes to say that [in appearance the kunduruka resin] is just like molded pine resin, its form is long, and drinking or eating it causes you to communicate with spirits. Yu Yiqi's Jian says, "All scents are made from a single tree. The tree resin becomes kunduruka." Regarding liuhuang ("flowing yellow") incense, the Waiguo zhuan compiled during the Wu time says, "Liuhuang incense is produced in the Dukun kingdom, which is located more than three thousand li south of the Funan kingdom." The Nanzhou yiwuzhi says the same. The Guangzhi says, "Liuhuang incense is produced in border countries of the South China Sea." Regarding qingmu ("green tree") incense, the Guangzhi says, "Qingmu is produced in Jiaozhou (present-day Guangxi province)." Xu Zhong's Nanfangji (Records of the South) says, "Qingmu incense is produced in India. its form is unknown." The Nanzhou yiwuzhi says, "Qingmu incense is produced in India. It is a grass root. Its form is just like that of licorice." Yu 93

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Yiqi's Jian says, "All scents are made from a single tree. Knaur becomes the qingmu incense."

Regarding sandalwood (Skt. candana) incense, Zhu Fazhen's Deng Lushan shu (Annotation of Climbing Mount Luo) says:

Sandalwood is produced in foreign countries. At the end of the Yuanjia era (453) the monk Chengteng found a big tree on a mountain. The shade [from the tree] was several mu in size, with a circumference of more than three zhang. The smell from [the tree] was strongly acrid and fragrant. There were withered branches as long as several chi between [Chengteng and the tree]. [Chengteng] pulled out a knife and cut them. It was white sandalwood. Yu Yiqi's Jian says, "All scents are made from a single tree. The tree root becomes sandalwood."

Regarding the gansong (sweet pine) herb, the Guangzhi says, "Gansong is produced in various mountains of Liangzhou (in present-day Gansu province)." Regarding the douna [herb], the Wei lüe says, "Douna is produced in the Roman Empire." The Guangzhi says, "Douna is produced in the West." Regarding the scent of aina, the Guangzhi says, "Aina is produced in the Piao kingdom." The Yuefu ge (Songs from the Collection of Songs and Poems) says:

Where did foreign travelers come from? What did various nations bring to us? [They brought] wool carpets, wumu ("five-tree") herb, rosemary, aina, and Arethusa.

Regarding wrinkled giant hyssop (huoxiang),81 the Guangzhi says, "Wrinkled giant hyssop is produced in various southern countries." The Waiguo zhuan compiled during the Wu time says, "The Dukun kingdom located near the Funan kingdom produces wrinkled giant hyssop." The Nanzhou yiwuzhi says: Wrinkled giant hyssop is produced in a country bordering on the Diansun Sea. [The country] belongs to the Funan kingdom. The scent and the form [of wrinkled giant hyssop] are just like those of Arethusa. It can be worn under one's clothes.

Yu Yiqi's Jian says, "All scents are collectively made of a single tree. The tree leaves become wrinkled giant hyssop."

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Regarding the incense of maple (fengxiang), the Nanfangji says, "Maplewood incense is just like a duck's egg. When it cracks and dries up, it can be burned." The Wei Wu ling (Orders of Wu of the Wei Kingdom) says, "When a room is unclean, you can burn the resin of maple and fragrant orchids." Regarding zhanxiang,82 the Guangzhi says, "Zhanxiang is produced in various southern countries."

Regarding mumixiang ("scent of tree and honey"), the Yiwuzhi (Annals of Extraordinary Things) says:

Mumixiang is called the fragrant tree (xiangshu). It lives a thousand years. When the root becomes very big, first cut the tree and place it flat for forty-five years. Then go and check it. Times and seasons detain [the drying process] for a long time. When the root is bad, the tree is corrupt and rotten. Only the interior knots are hard and contain the pure fragrance. The Guangzhi says, "Mumixiang is produced in Jiaozhou and the West." The Bencao jing says, "Another name for mu[mi]xiang is mixiang ("scent of honey"). Its taste is bitter yet good."

Regarding bingxiang, the Nanfang caomuzhuang says, "Hexiang originally grows in Wuhu (present-day Guangxi province)."

Regarding Arethusa (duliangxiang), the Guangzhi says, "Arethusa is produced in Huainan (the region south of the Huai River)." Regarding agalloch (chenxiang; Skt. agaru), the Yiyuan says: Zhifa Śramaṇa lived in Guangzhou (present-day Guangdong and Guangxi provinces). He had an fine wool carpet eight chi in length and a bed made from agalloch board also measuring eight chi long. During the Taiyuan era (376-396), Wang Han became an important figure of [Guang]zhou. He demanded these two items (i.e., the carpet and the bed) from [Zhifa] but could not obtain them. So he killed [Zhifa] and took them. The Nanzhou yiwuzhi says:

Muxiang is produced in Rinan.83 If you want to collect it, you must first cut the tree and place it on the ground for a long time. The outer bark of the tree will become white and rotten and then the heartwood is hard and is placed on water. Whatever sinks is called agalloch. Next, what exists in the heart between the white matter is not of a very hard essence. When it is placed in 95

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water, it neither sinks nor floats. What is parallel to the surface of water is called zhanxiang. The smallest coarse white matter is called qianxiang. Gu Wei's Guangzhou ji (Records of Guangzhou) says, "Xinxing county (present-day Guangdong) is entirely filled with agalloch just like tongxincao.84 The local people cut it. As the years go by, it becomes completely rotten. The heart becomes agalloch." Yu Yiqi's Jian says, "All scents are made from a single tree. The heart of the tree becomes agalloch." Regarding jiaxiang, the Guangzhi says, "Jiaxiang is produced in the South." Fan Hua's Hexiang fang (Formulas to Mix Scents) says, "Jiajian (another name for jiaxiang) is the same as zhanxiang." Regarding rosemary (midiexiang), the Wei lüe says, "The Roman Empire produces rosemary." The Guangzhi says, "Rosemary is produced in the Western Sea." Regarding linglingxiang (Skt. tagara), the Nanyue zhi (Annals of Nanyue) says, "What the local people call linglingxiang is yan ("swallow") herb." Regarding rue (yunxiang), the Da Dai li (Great Dai's Rites)85 says, "Rue is collected in the first month of summer to make a dish to offer to a temple." The Liji yueling ("Chapter on Monthly Government Ordinances" in the Book of Rites) says, "In the middle month of winter (i.e., the eleventh month of the year) rue begins to grow." Zheng Xuan says that rue is an herb. The Shuowen [jiezi] says, "Rue resembles clover (musu). The Huainan[zi by Liu An] says, "Rue can regenerate even if it dies."

Regarding the scent of orchid (lanxiang), the Zhou yi xici (Commentary on Explanations of Hexagrams and Several Lines of the Book of Changes) says, "The odors of words of people who think alike are just like that of an orchid." Wang Bi said that an orchid is aromatic. The Yi tongguayan (Analysis to Understand Clearly Hexagrams of the Book of Changes)86 says, "On the winter solstice a north wind comes and orchids begin to grow." The Shuowen [jiezi] says, "Orchid is a fragrant herb." The Bencao jing says: Another name for the herb orchid is thoroughwort (shuixiang; Eupatorium fortune). If you take it for a long time, your energy will increase, your body will become lighter, and you will be eternally young. The Chinese scholar tree (huaixiang; Sophora japonica) is produced in the area between Mongolia and Chu (present-day Hunan and Hubei provinces). 96

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Therefore, it is considered and explained in the preface to the Huaixiang fu (Poems of a Chinese Scholar Tree).

Regarding doumo incense, the Han Wu gushi (Tale of Emperor Wu of the Han Dynasty) says, "The Queen Mother of the West certainly descended and offered burning doumo incense. Doumo incense was presented by the Douqu kingdom. It resembles a soybean."

Tumenxiang can be smelled as far as one hundred li away. There was once a serious epidemic in Guanzhong (present-day Shaanxi province) and many people died. When this incense was burned, the epidemic stopped. Regarding fanshengxiang ("scent to return to life"), the Zhenren Guan Yin zhuan (Biography of the Perfected Guan Yin) says: The Laozi says, "When the perfected wander about, each of them sits on a lotus flower. The stem of the lotus flower is ten zhang long. There is fansheng lingxiang ("supernatural scent to return to life"), which is carried by the wind and can be smelled as far as thirty li away." Regarding shenxiang ("supernatural incense"), the [Hainei] Shizhouji (Records of the Ten Continents [within the Four Seas]) says: In the third year of the Tianhan era (98 B.C.E.) a messenger of the king of a western kingdom presented wonderful resin, a robe of auspicious light, and shenxiang. The messenger said, "A disastrous, cruel, fatal disease will break out." During the years of the Houyuan era (88-87 B.C.E.), in the city of Chang'an a serious disease killed more than one hundred people a day. The emperor (i.e., Emperor Wu) experimentally took the shenxiang presented by the Yueshi, [a Turkish tribe,] and burned it within the city. All the dead people revived within three days. The fragrant odors did not dissipate even after three days. The emperor had his vassals secretly record this event, but later the record was lost.

Regarding jingjingxiang ("incense to shock a spirit [of the dead]"), the [Hainei] Shizhouji says:

The Juku continent is located in the Western Sea.87 On [the continent] there are many supernatural residences of perfected immortals. Near the north gate of the palace there was a big tree that resembled a maple tree and its fragrance could smelled for several hundred li. Its name was fanhunshu 97

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