A Forest of Pearls from the Dharma Garden Volume VI

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Chapter Thirty-five

Respecting Stupas

(Part Two)

6. Old Stupas

According to the Xiangfa jueyi jing (T. 2870), creating [something new] is not as good as repairing [something].136 Therefore, making merit is not as good as avoiding a demerit. This statement has been testified. Suppose there is a village community with a stupa that is old and damaged; the halls of a monastery are decayed; residential buildings are broken down; straw mat doors and mugwort doors are scattered like smoke and dust; thatched houses with small round windows in the shape of the mouth of a broken jar have no coverings to keep out frost and dew. Therefore, the gates and walls are destroyed. Dung and filth fill the passage leading to the main hall. Not a soul can be seen on the street. Monks drift in and live there temporarily. They do not study [the Buddhist Way]. They do not wipe out filth. They weaken as the days go by, committing sins or making faults. They have no time to feel at ease. At night in the darkness a light shines, but they do not study. In the daytime the streamers are splendid, but they fail to see [them]. In the halls, the chanting of hymns ceases. A [discarded] incense burner rests on the shoreline. As a result, evil spirits manifest their mysterious powers and good spirits stop protecting us. Nothing at the monastery is secure. Simply because the monks are arrogant and lazy, the Buddhist Dharma has already declined. It is also because laypeople have no respect [toward monks]. If we are not concerned about this, what can we further wish to seek? Furthermore, the Baoliang jing (Skt. Ratnarāśi) says:137 147

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A Forest of Pearls from the Dharma Garden, Volume VI There was a wise man whose face had the virtuous look of a king. A physiognomist saw this and gave his daughter away in marriage to a wise man. Later, the wise man entered a temple of the sangha. Walking with a cane, he served in the monastery. When he became arrogant, he lost the virtue of a king and fell into the great hell (Avīci).

The [Da] sazhe [niganzi suoshuo] jing (T. 272; Skt. Bodhisattva-gocaropāyaviṣaya-vikurvaṇa-nirdeśa) further says: Some people detest a stupa and all Buddhist images, stop people [from installing them], and send them away to other places. Evil people like these should be classified in the division of atrocious sentient beings and punished as the highest class [of sthūlātyaya offense].138 Furthermore, the [Dafangguang] shilun jing (T. 410; Skt. Daśacakrakṣiti garbha) says: If a person destroys a temple or kills a bhikṣu, when that person's life is coming to an end, all the joints of his body hurt and he cannot speak for many days. After death he falls into Avīci Hell, where he endlessly suffers from all hardships.

Also, the [Da biqiu] sanqian weiyi says:

As for cleaning a stupa, there are five matters. First, you cannot wear shoes [in and around the stupa]. Second, while cleaning a stupa do not turn your back on [an image of] Buddha. Third, do not remove good soil from the surface and dump it elsewhere. Fourth, you must not take down a buddha image and put old flowers in its place. Fifth, you must wash your hands thoroughly and wipe the buddha image with a clean cloth. There are five more matters. First, you must first sprinkle water over the ground. Second, you must level [the ground]. Third, you must wait until [the ground] is dry. Fourth, you cannot sweep in a reverse direction. Fifth, you cannot sweep if there is a foul wind.

In addition, there are five more matters. First, you cannot remove good soil. Second, you must remove weeds with your own hands. Third, you must take soil from the middle layer, turn it over, and mix it into the bottom layer. Fourth, you cannot leave traces of sweeping in the square space. 148

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Fifth, sweep the section that is six paces in front of a stupa and make it clean.

This is based on general duties [so the area is limited to the size covered by six paces]. If you have more time for the task, the more area you sweep, the better.

Also, the Zhengfa nian[chu] jing says:

If there are sentient beings who make an offering to the sangha with a pure mind and who sweep a tathāgata's stupa, when their lives end they are reborn in Yizao Heaven where they have neither bones nor flesh and their bodies have no filth.139 The [pleasant] fragrance [of their bodies] can be smelled for one hundred yojanas. Their bodies are as clean and pure as a clean mirror. The Zhengfa nian[chu] jing also says:

If there are sentient beings who know of the field of merit and who see that a Buddhist stupa is broken down by wind and rain or that the monks' residences [are damaged,] if they paint, decorate, and repair [the damages] with the meritorious mind, and if they further instruct and cause others to repair an old stupa, they will be reborn in White Body Heaven (Baishen tian) when their lives end. [In that heaven] their bodies are bright white. They enter coral groves and, together with heavenly maidens, amuse themselves in the five desires. When their karma is exhausted, they withdraw. Even if they are subsequently reborn in the realm of human beings, their bodies are bright white.

Moreover, the Za baozang jing says:140

Even if you were to sweep the monks' residential quarters and an entire Jambudvīpa land, it is not as good as sweeping a Buddhist stupa and the palm of one hand [of a buddha image].

The Cheng[shi] lun also says the same.

Again, the [Zhuanji] baiyuan jing (T. 200) says:

You attain five merits by sweeping the ground with a broom. The first is to spontaneously remove defilements. The second is to remove other people's defilements. The third is to remove arrogance. The fourth is to tame 149

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A Forest of Pearls from the Dharma Garden, Volume VI and subdue your mind. The fifth is to increase and strengthen your merit and to be able to be reborn in good realms.

The Wugou qingjingnü wen jing (i.e., Wugou youpoyi wen jing, T. 578) further says:

You attain five merits for sweeping the ground. First, your own mind becomes pure and others also give rise to a pure mind on seeing you. Second, you are loved by others. Third, heavenly beings heartily rejoice to see you. Fourth, you collect upright acts. Fifth, you are reborn in heaven among good realms when your life ends.

Moreover, the Shami weiyi jing (i.e., Shami shijiefa bing weiyi,T. 1471) says: As for sweeping the ground, there are five rules. First, you cannot turn your back on your teacher.141 Second, you cannot sweep in the reverse direction. Third, you must clean everything. Fourth, you cannot leave traces of sweeping. Fifth, you must promptly throw [trash] away. What is more, the Zengyi jing (i.e., Zengyi ahan jing, T. 125) says: As for cleaning a Buddhist stupa, there are five rules. The first is to wash the ground with water. The second is to remove rubble. The third is to level the ground. The fourth is to sweep the ground with an upright mind. The fifth is to remove filth even after the ground is already clean. Accordingly, if you take a branch of fragrant flowers and make an offering by scattering the flowers on the ground, you attain boundless merits. Therefore, verses in the Garland Sutra (T. 278) say:142 Scatter flowers and adorn it with clean light!

Adorn it with wonderful flowers and make them into a curtain! Scatter many flowers of different kinds throughout the ten directions! Make offerings to all tathāgatas!

The [Zhuanji] baiyuan jing also says:

Formerly, when the Buddha resided in the world, together with all the bihkṣus he approached the Ganges River and saw an old stupa that had fallen into ruin.

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The bhikṣus asked the Buddha, "What stupa is this? It is so decayed and old." The Buddha said to the bhikṣus, "In this auspicious kalpa there was King Brahmadatta in Vārāṇasī. He ruled over and edified the people with the true Dharma. However, he had no son. Performing a sacrifice and praying to the gods, he asked for a son but unfortunately he could not get a son.

"At that time, in the water pond of his kingdom a lotus flower grew. On the pedestal of the flower there was a boy sitting crossed-legged, who had the thirty-two major and eighty minor marks of physical excellence. The fragrance of blue lotus (Skt. utpala) came from of his mouth and the smell of sandalwood was emitted from all the pores of his skin. The king and his wives saw this and were very happy. [The king] immediately took [the boy] in his arms, returned to the palace, and raised him. "[The boy] eventually grew up. Wherever he went, lotus flowers appeared under his feet. Because of his fragrance his pseudonym Candana (i.e., the fragrance of sandalwood) was established. Later he realized that [all phenomena are] impermanent and became a pratyekabuddha. He ascended into the sky, made the eighteen transformations, and entered nirvana. The king collected the relics [of Candana], erected a stupa, and made an offering to it. This is that stupa."

The bhikṣus asked the Buddha, "What merit did [Candana] plant in his former existence to receive this reward?"143 The Buddha said to the bhikṣus, "At the time of Krakucchanda Buddha, there was a wealthy man's son who was very licentious. He saw a courtesan and indulged himself in desire for her. He had no money to give her, so he entered a stupa, stole flowers, and gave them to her. He spent the night with her and at daybreak, boils formed on his body that were indescribably painful. He called physicians to treat the boils. A physician divined [the cause of the boils] and said, 'You need to apply oxhead sandalwood to the boils in order to heal them.' "The wealthy man's son sold his house and obtained a total of six hundred thousand gold coins. Subsequently he used [the money] to buy six tael of [oxhead sandalwood] incense to apply to the boils. He pondered [his troubles] and said to the physician, 'What bothers me now is the sickness caused by deep anxiety.' He then pounded the oxhead sandalwood into powder. He entered the stupa, made a vow, and said, 'The Tathāgata 151

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A Forest of Pearls from the Dharma Garden, Volume VI cultivated various acetic practices in the past, took an oath to liberate sentient beings, and emulated their hardships. I now let my body fall into the fate of my existence. I only pray that you, World-honored One, will have mercy and compassion for me and remove this trouble from me!' After making this vow, he applied the [oxhead sandalwood] incense to the stupa to atone for the value of the flowers [he had stolen]. He made the offering with an utmost mind, mournfully prayed, and repented his sin. The boils were quickly healed and all the pores of his skin had the fragrance of sandalwood. After smelling this fragrance, he worshiped in great delight, made a vow, and left.

"For this merit he does not fall into evil realms. In heaven and in the realm of human beings he always receives happiness. Wherever he goes, lotus flowers appear under his feet. All the pores of his skin always emit fragrance."

For this reason, the wise must pursue right study.

The Xiao famiejin jing (Short Sutra on the Extinction of the Dharma) also says:144

In later ages when the universe-destroying fire (Skt. yuga-anta-agni) breaks out, places where Buddhist monasteries were once built will not be burned in the fire. Thereupon, the domain down to the diamond layer will become the foundation [of a monastery].

Furthermore, the Pusa benxing jing says:

Formerly, when the Buddha resided in the world, he said to five hundred arhats, "Every one of you! Speak about acts you made and merit you earned in your former existences and the reasons why you are now able to meet me and attain the [Buddhist] Way."

On that occasion an arhat called Poduojieli145 promptly stood up from his seat and addressed the Buddha, "O World-honored One! I recall that in the past, incalculable kalpas ago, a buddha known as Dīpaṅkara appeared in the world. After he entered nirvana, his relics were distributed, a stupa was erected, and offerings were made.

"When the Dharma was about to become decadent, there was a poor man who had no right method to support himself and so made a living 152

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selling firewood. When he went to a marsh to collect wood, he saw a very majestic stupa in a marsh some distance away. He approached the stupa, gazed at a [buddha] image, and worshiped it in great delight. He saw that the place was now where foxes, wolves, birds, and beasts lived. [The area] was filled with grass, trees, thorns, and impurities, and it was remote and isolated. There was no one around and no footprints, either. No one made offerings [to the stupa]. The poor man saw this and felt anguish and sorrow, not yet realizing the wondrous virtue of a tathāgata. He joyfully cut and cleared out the grass and trees and removed impurities. After cleaning the area, he delightedly circumambulated [the stupa] eight times, bowed to it, and left.

"Due to this merit he was reborn in Ābhāsvara Heaven after death. [In heaven] the palace made of numerous treasures was bright and dazzling. Among all the heavenly beings he was immeasurably imposing and supreme. He completed his life in that heaven and later repeatedly became a wheel-turning noble king for one hundred lifetimes. The seven treasures were provided to him spontaneously. He became the king of the four continents around Mount Sumeru. Later after he had completed his lifetimes [as a wheel-turning noble king] he was continually reborn in a royal family, a great family, or a wealthy family. His wealth was limitless. He was goodlooking, extraordinarily wonderful, and matchless. People rejoiced to see him; everyone loved and respected him. When he wanted to travel, the road spontaneously became clean. Many scattered flowers fell from the air." Poduojieli continued, "The poor man of the former times is myself today. Because I cleaned the neglected stupa, my place of rebirth is spontaneous. For an asaṃkhya and ninety kalpas I did not fall into evil realms. In heaven and in the realm of human beings I was wealthy, noble, dignified, and honorable. I naturally received a fiefdom and I was boundlessly happy. In my last existence I met Śākyamuni Buddha, gave up my wealth and power, renounced the world, and attained arhatship. I possess the three transcendental knowledges, the six supernatural powers, and the eight stages of meditation for liberation. If there is someone who performs a good act even as small as a single hair for the Buddha, Dharma, and Sangha, in his place of rebirth he will receive immense and inexhaustible rewards."

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The Piyu jing further says:146

At the time of Vipaśyin Buddha, Prince Jeta donated a male servant and a female servant to [the buddha] in order to clean his monastery. By this merit, he obtained a palace or a residence made of the seven treasures for generation after generation. Both sides of the gate door [of his residence] always spontaneously had gold and silver. A man and a woman lifted up treasure bowls filled with the seven treasures, which were inexhaustible. All through the night, more than five hundred heavenly cavalry men guarded his residence. No one dared to approach [his residence]. Regarding the wheel-turning noble king's seven treasures, the first is the treasure of the golden disk, the second is the treasure of a white elephant, the third is the treasure of a deep purple horse, the fourth is the treasure of a supernatural pearl, the fifth is the treasure of a young and beautiful girl, the sixth is the treasure of officials who manage the royal accounts, and the seventh is the treasure of the gods who take charge of weapons. Also, the Za baozang jing says:

There was a wealthy man in Śrāvastī who built a stupa. Later he died and was reborn in Trāyastriṃśa Heaven. His wife remembered him day and night, and felt sad and distressed. In memory of her husband, she always cleaned and managed the stupa that he built.

Her husband looked down upon [his wife from heaven] and promptly came to her home. He inquired after her, comforted her, and asked her, "Are you greatly sad because you remember me?" His wife immediately asked, "Who are you?" The heavenly being quickly replied, "I was your husband. Through the merit due to building the stupa, I was reborn in heaven. I saw that you remember me and repair and manage the stupa. Therefore I came to your home." His wife said, "Come close to me!" He replied, "Human bodies are stinking and filthy, so I cannot come closer to you. If you wish to be able to become my wife again, scrupulously make offerings to the Buddha and the sangha, and repair and take care of the stupa! Pray for rebirth in my heaven! If you can be reborn in my heaven, I will definitely restore [our marriage] and take you as my wife." Acting according to his words, his wife made various merits and vowed 154

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to be reborn in heaven. Later, when she died, she was able to be reborn in heaven and [husband and his wife] restored their marriage. Together they came to the Buddha's place. When the Buddha expounded the Dharma for them, they simultaneously attained the srota-āpatti-phala and returned to heaven.

What is more, the Fenbie gongde lun (T. 1507) says:

Formerly, there were two people, husband and wife, in Śrāvastī. However, they had no son. This married couple devotedly believed in the Three Treasures with respect. The wife died young. Because she believed in [the Three Treasures] with respect, she was reborn in Trāyastriṃśa Heaven, where she became a heavenly maiden. She was good-looking and few in heaven could compare with her. She thought, "I have extremely regular features. Who is with my former husband now in the secular world?" At this, she saw her former husband with heavenly eyes. He had already renounced the world and was old and irresolute. He had faith but did not practice anymore. He always considered that to diligently clean a stupa was a good deed. She saw that by cleaning a stupa he would surely be reborn in heaven. She descended and appeared to him, bright and shining. On seeing her, the bhikṣu asked [why she had come]. She replied, "I used to be your wife. At present I am a heavenly maiden. I saw in heaven that no one is with my former husband. I observed that you are diligent and always devotedly clean a stupa. You will surely be reborn in heaven. If you are reborn in heaven, I pray that you will be in the same place as I am and become my husband again. Therefore, I came on purpose to explain my situation to you." After stating her intention, she returned to heaven. Her ex-husband, now a bhikṣu, understood the matter. From that time on he redoubled his diligence and repaired stupas. He accumulated merit and achieved a better state. Correspondingly, he was reborn in Tuṣita Heaven, the fourth [of the six heavens in the realm of desire]. The heavenly maiden remembered her husband, appeared to him, and said, "With your merit you have achieved a better state and have been reborn in Tuṣita Heaven. Therefore I cannot have you as my husband." At this, she returned to heaven. The bhikṣu redoubled his diligence and attained arhatship. He 155

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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 possessed the three transcendental knowledges, the six supernatural powers, and the eight stages of meditation for liberation. The [Zhuanji] baiyuan jing also says:

When the Buddha resided in the world, there was a man in Kapilavastu whose wealth was immeasurable. His wife gave birth to a boy who had regular features and was extremely wonderful. Those who saw him admired him. He eventually grew up, met the Buddha, and attained the fruit of arhatship.

At that time, the World-honored One said to all bhikṣus, "In the past, ninety-one kalpas ago, there was Vipaśyin Buddha. After he entered nirvana, there was a king called Bandhumatā. [The king] collected the relics [of Vipaśyin Buddha], made a stupa of four treasures, and made an offering to it. Sometime after that, the stupa was slightly damaged. "A boy entered the stupa and found the broken section. With a peaceful and happy demeanr, he enlisted others and together they plastered and repaired the stupa. [The boy] made a vow and left. For this merit he did not fall into hell or the realms of animals and hungry ghosts for ninetyone kalpas. In heaven and in the realm of human beings, he received happiness limitlessly and was always esteemed by heavenly beings. He then met me, became respected by all the people, renounced the world, and attained the [Buddhist] Way."

[All the bhikṣus] heard what the Buddha said and rejoiced. They upheld and practiced the teaching.

Verses say:

Eighty thousand stupas of the [Buddha's] relics are Ornamented with treasures to a height of one hundred zhang. A dignified phoenix differs from a divine crow. A golden dish substitutes for an immortal's palms. A pile of stakes supports engraved rafters.

A net of plants is hung from the high eaves. A monastery looks like the land around a pond. Aeolian bells are like a collection of sounds. By engraving, numerous changes are produced. 156

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By painting, myriad images are drawn.

Mist and rosy clouds frequently appear and disappear.

A supernatural being suddenly comes and goes.

Morning fog comes out in the middle of a cloud.

Fluttering streamers break through the clouds above.

A drifting rainbow dares not stop.

How can we look up at a soaring kun?147

Sacred changes are endless.

How can it cost three tael to be grateful for merits?

I pray to die at the end of navigating my ship.

Who says the yonder shore is broad?

Historical Accounts of Sacred Responses

to Human Faith and Meritorious Acts

Twenty-one testimonies are briefly cited: (1) The stupa in Mao county of Guiji prefecture (present-day Zhejiang province) at the time of the Western Jin dynasty. (2) The stupa on Changgan Street in Jinling (present-day Nanjing). (3) The stupa in Dongcheng in Qingzhou (in present-day Shandong province) at the time of the [Later] Zhao dynasty (319-352) of the Shi family. (4) The stupa in Puban in Hedong prefecture (in present-day Shanxi province) at the time of the [Later] Qin dynasty (384-417) of the Yao family. (5) The stupa south of Mount Qi of Qizhou (in present-day Shaanxi province) at the time of the [Northern] Zhou dynasty (557-580). (6) The ancient stupa east of the capital of Guazhou (in present-day Gansu province) at the time of the [Northern] Zhou dynasty. (7) The stupa of Dasheng Temple in the capital of Shazhou (in present-day Gansu province) at the time of the [Northern] Zhou dynasty. (8) The western stupa in the old capital of Luozhou (in present-day Henan province) at the time of the [Northern] Zhou dynasty. (9) The ancient stupa in Guzang county of Liangzhou (in present-day Gansu province) at the time of the [Northern] Zhou dynasty. (10) The ancient stupa in Shandan county of Ganzhou (in present-day Gansu province) at the time of the [Northern] Zhou dynasty. (11) The stupa south of Mount Huo in Puzhou (in present-day Shanxi province) at the time of the [Northern] Zhou Dynasty. (12) The old stupa east of the capital of Daizhou (in present-day Shanxi province) at the time of the [Northern] Qi Dynasty (550-577). (13) The stupa of Fugan Temple 157

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in Yizhou (in present-day Sichuan province) at the time of the Sui dynasty (581-618). (14) The stupa in Jinyuan county in Yizhou (in present-day Sichuan province) at the time of the Sui dynasty. (15) The stupa of Chaohua Temple in Zhengzhou (in present-day Henan province) at the time of the Sui dynasty. (16) The stupa of Miaole Temple in Huaizhou (in present-day Henan province) at the time of the Sui dynasty. (17) The stupa of Jingming Temple in Bingzhou (in present-day Shanxi province) at the time of the Sui dynasty. (18) The stupa in Yushe county in Bingzhou at the time of the Sui dynasty. (19) The stupa in Linhuang county in Weizhou (in present-day Henan province) at the time of the Sui dynasty. (20) General explanation of stupas in mountains and valleys in the Chinese territory. (21) Miscellaneous explanations of stupas erected in the Western Region.

The twenty-one stupas mentioned above are entirely based on the story that the Tathāgata practiced edification and almsbegging when he resided in the world.

There was a boy who was playing with sandy soil, pretending that it was rice and flour. Through the divine help of his former existence, he met [the Tathāgata]. He offered some sand to the Buddha, as if it was flour. The Buddha responded to the boy's wholesome mind and received the soil for his sake. [The Buddha had his attendants] use it to plaster a wall [of the Buddha's residential quarters]. [The Buddha] gave a prediction to this boy: "A full hundred years after I enter nirvana, you will become a king and appear in the world. You will be known as Aśoka and become the wheel-turning noble king who rules over Jambudvīpa. All spiritual beings will serve you as your subjects. Moreover, you will cause all spiritual beings within forty li in the air and from under the ground to open the former eight stupas.148 With relics obtained [from the eight stupas], you will cause all spiritual beings to [build stupas] for a day and a night."

One hundred million households donated a stupa. If counted generously, there were eighty-four thousand stupas. This is fully explained in sutras, as described above. Therefore, I will not record it in detail here. I think now that this land, China, is located on the eastern border. Therefore, according to various books, I tried to locate the stupas mentioned [in these stories] in the land of China. There are twenty stupas, all made by King Aśoka. If I quote from other sources, since the time the Buddhist Dharma 158

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flowed into the east, many stupas have been built by Buddhist clergy and laypeople who felt an auspicious omen. Moreover, I explain that at twentyone of King Aśoka's stupas, people have attained the sense of an auspicious sign. Similarly, those who have seen and heard [an auspicious sign] briefly explain twenty-one matters. The other things I have not fully related are provided in extensive annotations. [The Stupa in Mao County in Guiji Prefecture during the Western Jin Dynasty] First, the stupa in Mao county in Guiji prefecture (present-day Zhejiang province) of the Western Jin dynasty is located on the present-day border of Mao county, three hundred and seventy li east from Yuezhou and forty li west from the sea. It is seventy li southeast from the county town and twentyfive li north from Wu village. According to an earlier biography,149 in the second year of the Taikang era of the Jin dynasty (281) Liu Sahe lived in Lishi county in Bingzhou (in present-day Shanxi province). He was born in a hunter's family and made hunting his occupation. He fell ill and died but was brought back to life. [After he had passed] he saw a foreign monk, who said to him, "Your sin is serious. You should go to hell, but I feel pity for you because you have no idea [about your serious sin]. I will let you go for the time being. Currently in Luoyang, Qicheng (in present-day Shandong province), Danyang (in present-day Henan province), and Guiji, there are old stupas as well as stone images of the Buddha.150 They were all created by King Aśoka. You should diligently seek out [wholesome things], worship [the Three Treasures], and repent your sins. Then you will be able to avoid this hardship." Shortly after [Sahe] came to his senses, he reformed his previous ways, renounced the world, and studied the [Buddhist] Way. He changed his name to Huida. As he had been instructed, he traveled south and arrived at the seaside in Guiji. He looked for an old stupa in various hills and valleys, but he had not been given any clue about the site of the foundation [of the old stupa]. Huida felt sad, cast down, anguished, and vexed. He took refuge in [the Buddha] and told him that there was no site [of the old stupa]. Suddenly in the middle of the night he heard the sound of a bell from under the earth. He promptly went around and marked the place, carved a wooden pole, and placed the center pillar [for a stupa] there. In three days, a treasure stupa and relics suddenly gushed out from the earth. 159

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The mysterious stupa was blue-colored; it resembled stone and yet it was not made of rocks. It was one chi and four cun high and seven cun on each side. The five-story roofs151 looked like those created in Kustana (present-day Khotan). On the four sides [of the stupa], there were open niches152 there were windbells on the four corners [of the roofs]. In the stupa a copper percussion instrument called qing was suspended and often produced the sound of a bell. [Huida heard and] felt mystified by [the sound of] this qing. All around the upper part of the stupa were images of various buddhas, bodhisattvas, Vajra dhara, sage monks, and various Buddhist guardians. Their forms were extremely minute. If one blinks and looks at a figure, [they will see] one hundred or one thousand images appear with faces, hands, and feet. This should be said to be the sacred trace of wondrous skills. It is beyond human knowledge. [This small stupa] is now contained within a large wooden stupa. On the eight vigorous days (bawangri)153 [the small stupa] is carried around through the towns and villages. Everyone who sees it kneels, pays respect to it, thinks of the Buddha, gives rise to wholesomeness, and purifies their mind and body through their life. The relics are at the base of the wooden stupa. To the left of this stupa there are many historic spots.

One side of the stupa is Zhuji county, which is the site of the old capital of the state of Yue (600-344 B.C.E.). [Zhuji county] was made by the incorporation of four counties: Gouzhang, Yin, Mao, and Shan. In Dabu village, one hundred and seven li northeast of Zhuji county, there is [the site of] an ancient city of Yue state; its circumference is three li. The local gazetteer says, "In the middle period of the state of Yue the capital was built here. The vestigial foundations of an imperial villa and its annexes still exist. Camphor trees grow everywhere, including on the sides of the gates and stairs, where they form well-balanced lines.154 They are luxuriantly tall and lovely. It is as if we can hear the sound of the bell and the qing even when there is wind and rain, at night or in the morning. Even today, the people often respect it. The site is extensive."

The Yu[di]zhi (a geography book) says:

[King] Aśoka was a disciple of Śākyamuni. Employing spiritual beings, he built eighty-four thousand treasure stupas of the Buddha's relics during an entire day and night. They all sprang up from the earth. According to 160

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the statement of Zhu Huida, a śramaṇa of the Jin dynasty, regarding two stupas [built by King Aśoka] in the east, one is here, and the other is in Pengcheng (in present-day Jiangsu province). The current [stupa] on Changgan [Street] in Moling [county] (present-day Nanjing) is also one of them. Therefore, there are three stupas [built by King Aśoka] in existence. If we now examine [the stupas described in the] sutras, conjecture about domestic stupas,155 and count these [stupas], undoubtedly many of them were in China. For example, when we look at Nanyue in Yangzhou (in present-day Guangdong and Guangxi provinces], there are two stupas [built by King Aśoka]. [Our country] is vast and has nine regions. Therefore, these [stupas] are concealed within it. A record of Guiji says:

Wang Dao, the prime minister of the Eastern Jin dynasty, said, "When we crossed the Yangzi River for the first time [in 317], there was a Buddhist monk with an unusual face. He said, 'I came from the sea and arrived here. With King Aśoka, I traveled throughout Mao county. He built a stupa for the Buddha's true relics and protected it. With various arhats, King Aśoka held the stupa in both hands, flew into the sky, and entered the sea. All of his disciples clung to [the stupa], but they all fell down and transformed into black rocks that resembled human figures. This stupa is on Cakravāḍaparvata.'" Chu, the governor [of Guiji], said, "Some people who traveled by sea explained to me, 'On an island, black rocks were grouped together and they had the forms of Buddhist monks. Some of the rocks appeared to have robes.' I, Chu, ordered them to dig up the rocks and bring [them] to me. All the patterns on the rocks looked like those of a kaṣāya."

In the third year of the Putong era (522) during the reign of the founder of the Liang dynasty, a [new] wooden stupa was built over the historic remains [of a stupa built by King Aśoka]. Halls, a sanctuary, rooms, and corridors surrounded [the stupa] and completely filled the site. It is called King Aśoka Temple. [This temple] is encircled by mountains. There is a grove of bright green bamboo, flowers gently open, and birds and animals are pleased to live together. It is truly a wonderful place for those who are peaceful and 161

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have intention. There is a stone tablet on which a composition in praise of the temple [was engraved]. The composition was created by Gu Yin, the editorial director. On the mountain three li southeast from the temple is the Buddha's right footprint. On the mountaintop three li northeast from the temple is the Buddha's left footprint. In both places [the footprints] are found on rocks, but it is not known how old they are.

There is a sacred well two li north of the temple. In fact, it is [not a well but] a deep pond in which there is an eel, commonly called Fish Bodhisattva. When a man came to the well and worshiped [the eel], it appeared in response to his voice. Toward the end of the Sui dynasty, a bandit stopped at [the well] and pretended to worship it. When the eel appeared, the bandit cut off its tail with a sword. After that, the eel hid itself and never came out even when called. Occasionally people called out to [the eel] and worshiped it with an utmost mind, but [the eel] merely spurted water out.

In an earlier time, there was a monk who heard about the stupa and came to worship it. [At that time] the place where he stayed was desolate and it was difficult to obtain food. An old lady who had trouble with her legs came, fixed a meal for [the monk], and then departed. Every day it went like this. [The monk] was disconcerted; when the old lady left, he secretly followed her and saw that she entered the pond. Through examining [every circumstance], it was surmised that she was a transformation of the eel in that pond. Miracles concerned with the stupa do not follow a single pattern. Generally [the stupa] makes many good omens. Holy monks chant a sutra while walking around the stupa and they light lamps every evening. In the light [the original stupa] reveals its shape, and it wraps around the wall [of the wooden stupa]. I have cited several articles [about the stupa] for the time being; if I were to add more, it would be a waste of words.

In the nineteenth year of the Zhenguan era (645) of the Tang dynasty, when the [Buddhist] Way in Yuxue (i.e., Mount Wanwei in the Guiji Mountains, in present-day Zhejiang province) was excellent, Dharma Master Min saw sacred sites there and was greatly moved. Leading several hundred followers, he came to [King Aśoka] Temple and gave talks on sutras and discourses for a month. Officials and common people gathered. At midnight 162

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someone saw that more than one hundred foreign monks were chanting a sutra while circumambulating the stupa. He spoke of this to other people. A monk from the temple said, "This often happens; it is not surprising." From ancient times to today, on the four great pleasant days people come to the temple from far and near, organize purification rites, and cultivate merit. Every night at midnight they see appearances such as foreign monks chanting a sutra or a hymn in praise of the Buddha while circumambulating [the stupa].

In the first year of the Yonghui era (650) of the Tang dynasty, Zhang Tia xuan, a recluse of Guiji, worshiped [the Buddha] and recited a sutra in the temple. Zhiyue Śramaṇa slept in the same room with Taixuan, with their beds side by side. At midnight they heard the Diamond Sutra being chanted. It was clearly understandable. They both quietly listened and were happy and peaceful in body and mind. Then the chanting ended. However,156 they were concerned about the fact that [the chanting] sounded like [the voice of] a real person, but when they looked they could not find anyone. It is clearly known that this was done by spirits.

[The Stupa on Changgan Street in Jinling]

Riyan Temple in the Quchi quarter, in the southeastern district of the western capital (i.e., Chang'an, present-day Xian in Shaanxi province), was built by Emperor Yang of the Sui dynasty. Then the [Western] Jin dynasty flourished and conquered the area in the vicinity of the Huai River to the sea. [At that time] even though there was a stupa in the temple of the capital, relics had not yet been placed in it. So they opened the base of the stupa of Changgan Temple, took [some of the relics], went to the capital, buried them under the stupa of Riyan Temple, and inscribed it. More than fifty great virtuous monks of Jiangnan said, "The relics under the stupa in the capital are not those of the stupas erected by King Aśoka. The relics of [the stupa built by] King Aśoka are in the original temple in Changgan." The clergy and laypeople doubted this, but they could not ascertain whether or not it was correct. In the seventh year of the Wude era (624) Riyan Temple was abolished. The monks [of the temple] were assigned [to other temples] and the stupa of the relics was no longer protected by anyone. At that time Vinaya Master Daoxuan assigned ten of his disciples to live in Chongyi Temple in the south 163

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Changshou quarter of the western market. They dug the base of the stupa and obtained three pieces of relics, which were white and bright. [One relic] was as large as a millet grain. There was also a fingernail that was slightly yellowed. At the same time, they found more than several tens of gray hairs. There were also assorted valuables and ancient containers of lapis lazuli, all contained in a large copper box. When they examined [the box], there was no curly hair [from the Buddha's brow]. They also doubted that the fingernail, which was yellow and as small as that of [ordinary] people, [was from the Buddha]. They looked for the Buddha's fingernail, which would be twice as large as an ordinary person's and brown-colored, but there was nothing like that to be found. The disciples assembled under the stupa southwest of the Buddha Hall in Chongyi Temple. Just as before, they placed [the objects] in a large stone box covered with the original inscriptions and buried it underground. Monks of Jiangnan (present-day Jiangsu, Anhui, and Jiangxi provinces) said, "This nail and hair are from the reign of Emperor Wu (502-549) of the Liang dynasty. [The authenticity of these relics] is very dubious." Surmising on the basis of the evidence, the Buddha's relics [in the stupa] in Chang'gan were probably moved to Śakra-devendra's residence. In the ancient stupas of Jiangnan, however, there are still wonders. What had been moved to Chongyi [Temple] was probably ignored. Therefore, I have explained both [of these stupas] here. However, time goes on, and people of later generations cannot surmise its origins. So, I have explicitly described it here. [The Stupa South of Mount Qi in Qizhou During the Time of the Northern Zhou Dynasty]

West of the western capital (i.e., Chang'an) is the former Fufeng prefecture (in present-day Shaanxi province), located south of Mount Qi. The old stupa exists on a plain in which the low area lies to the south and the high area to the north. The local community is called Fengquan ("Phoenix's Fountain"). Before the [Northern] Zhou dynasty (557-581) and the [Northern, Eastern, and Western] Wei dynasties (386-534, 534-550, and 535-556, respectively) the temple [of the old stupa] was called King Aśoka [Temple]. There were five hundred monks. At the time of the persecution of Buddhism during the [Northern] Zhou dynasty, the side rooms [of the main hall] and the monks' quarters were destroyed. Only two halls remained. In the last year of the 164

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Daye period (617), rebels rose from all directions. Together, the people built this city to guard against invasion. At the beginning of the Tang dynasty, people from different areas lived together there, but an accidental fire burned down everything in the city. The two halls were scorched black by embers, but they still stood.

In the fifth year of the Zhenguan era (631), Zhang Liang, Regional Inspector of Qizhou, who originally had faith [in the Buddhist Way], came to the temple to worship. He saw the exposed foundation of the ancient stupa, without what had covered it before. At the Wangyun ("Viewing Clouds") Palace Hall he reported to the throne, asking for an imperial edict to cover the foundation of the stupa. The imperial edict was issued and his request was approved. Old people say, from generation to generation, "This stupa was once closed. Thirty years have passed. Once it is opened and shown to the people, it causes the clergy and laypeople to give rise to wholesomeness." Being afraid to open it themselves, however, the people who gathered there did not dare open it. The situation was reported to the throne, and an imperial edict was issued approving the stupa to be opened.

At a depth of more than one zhang, two old stone tablets were found. They had been placed during the time of the [Northern] Zhou dynasty and the [Northern, Eastern, and Western] Wei dynasties.

The relics found there were shown to the clergy and laypeople. A blind man whose vision had been obscured for years gazed steadily at [the relics] and suddenly he could see clearly. People from within and outside the capital ran to the site of the stupa. Several tens of thousands of people [came] each day. The relics were displayed on an elevated spot. People saw them differently. Some people saw them as gems that shone white light brilliantly both within and outside. Some people saw them to be green. Some people saw them as a buddha image. Some people saw them in the form of a bodhisattva or a holy monk. Some people saw them as red light. Some people saw them as five-colored light.

There was a certain person who could not see [the relics] at all. He asked about cause and effect pertaining to [his problem and was told that] he had often made serious sins throughout his life. A good friend instructed him and caused him to thoroughly repent his sins. He had his head burned, burned his finger, stabbed himself, and sprinkled his blood over the earth. He was 165

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intensely serious and very sincere. As a result, he could then see [the relics]. There are various other stories, but it is impossible to fully record them. In the ninth month of the fourth year of the Xianqing era (659), there was a monk, Zhicong-Huibian,157 in the imperial palace sanctuary. Because he understood incantations he was ordered to come to the imperial palace. His talk turned to the topic of a stupa [erected by] King Aśoka. "The stupa was erected in the remote past. It is necessary to ask for your cordial guardianship [to excavate it]." The emperor said, "Isn't this King Aśoka's stupa that was made from the soil offered by a boy?158 If it still exists today, it is one of the eighty-four thousand stupas." Zhicong replied, "It's still not known whether this is true, [but it has been related from generation to generation that the relics appear once every thirty years. The last appearance was at the beginning of the Zhenguan era (627-649), when sacred responses to the people were numerous. Now, [in the fullness of time,]159 I ask you to allow [the relics] to come out again." The emperor said, "If you can obtain the relics, this would be a profoundly wholesome cause. You should proceed to the site of the stupa and chant a sutra circumambulating [the buddha image] for seven days. When you offer a prayer, if there is a good omen, you should then dig and open the ground." [The emperor] then bestowed five thousand strands of one thousand-holed copper coins and five thousand rolls of silk fabric to [Zhicong] to be used for offerings.

Zhicong, together with Wang Changxin, the Supervising Secretary, and others, departed from the capital at daybreak of the fifth day of the tenth month and arrived close to nightfall on the sixth day. Zhicong promptly entered the stupa and concentrated his mind on [the practice]. He diligently, keenly, and cautiously chanted a sutra while circumambulating [the buddha image]. For a while there was no testimony. At the third geng (the time period between midnight and 2:00 A.M.) of the tenth day he put charcoal fire on his arm and burned incense. He was prudent and assiduous. He concentrated on [the practice] wholeheartedly and never thought of different matters. Suddenly he heard the sound of shaking and cracking under the images in the stupa. Seeking [the source of] the sound, he went and looked and found auspicious light that flowed out, flew all over, and rose up incessantly. Each of the images of the Three [Revered Ones] in the stupa emitted light from under its feet. Red, white, and green [light] revolved around [the images] and ascended. 166

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When the lights came to a rafter, they united and became a [jeweled] curtain and canopy. Zhicong was very joyful and wanted to invite other monks to see this. He saw some monks standing inside the stupa, offering thanks for the Buddha's blessing with joined palms. [Zhicong] thought, "This is the same temple as the [King Aśoka Temple]. It seems to be only a short time and yet it has already been a long time [since it was built]." The canopy of light gradually ceased and slowly descended. When it came down to a point three chi above the ground, all the monks disappeared. [Zhicong] realized that the sages had hidden themselves. The imperial messenger Wang Changxin and others saw the same auspicious signs. The flowing light spread out and illuminated [the interior of the stupa]. It was bright and seemed to be spinning. After a while it died out.

At daybreak Zhicong saw and obtained a piece of distinguished relic, as large as a grain of rice, bright and clean. He carefully looked again and obtained seven more pieces, which were then placed on a circular wooden board. The first piece [of relic that had been obtained] circled by itself around the other seven pieces. Each of them emitted light and shone brightly into the people's eyes. Zhicong and others submitted a written report to an imperial hearing of the good omen they had perceived. The imperial edict was issued for Wang Junde, Gentleman Attendant-in-Ordinary, and others to send three thousand rolls of silk fabric. The emperor ordered, "Make an image of King Aśoka as large as my body [with the money obtained from selling the fabric]. If there is a surplus, [use it to] repair the original stupa." The image was accordingly placed in the stupa. They were ordered to dig [into the ground of] the stupa and take out the Buddha's relics in order to circulate merit and wisdom. Moreover, an imperial edict was issued to bestow on the monk Zhicong-Huibian the title Chief Minister of the Court of State Ceremonies, and to have him reside in Huichang Temple.

When they first excavated the relics, more than twenty people dug and obtained some relics. All the people saw the relics, except for one person, who writhed in agony. Pulling out his hair, he asked for [relief] from great pain. The relics were then placed on the palm of his hand, but even though he felt the weight [of the relics in his hand], he still could not see them. Because of this, all the people were afraid they would be unable to see the relics. So they did not dare to look at [the auspicious] light. 586c

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There was a man in the Yunlong district east of the temple. Several days before the imperial messenger arrived, he saw above the stupa of the temple a red light shining all around, far and near. At another time he saw that [the light] went directly up to the sky like a rainbow, and another time he saw that the light shone on the temple and the city and that it was as red as daylight. In the morning he fully reported it to the throne. The monk of the temple sighed in wonderment and said with surprise, "Within a short time the relic responds to us and begins this good omen. If [the relics] are similar to those which appeared in the Zhenguan era, they will have the form of a small finger." The length of the relic was two cun, with a square hole inside and square outside corners. The bottom was flat and the top was round.160 Both inside and outside were bright and clean. [Daoxuan] tried to put his [little] finger into the hole, and it fit. He could then held it above his head to show it to the people. With regard to the appearance of the changing phases of light, it is impossible to compare with anything else. Clergy and laypeople within and outside the capital to a distance of two hundred li came and went successively [to see it]. They gave praise for the Buddha's virtue and said that it was the brilliance of their entire lives. Huiman, a monk of Cien Temple in the capital, stayed in the stupa and chanted a sutra while circumambulating [the buddha image]. He suddenly saw under a canopy hung from the ceiling a pair of eyes, bright and extremely large. He invited all the clergy and laypeople to come see it. Everyone was terrorized and disheartened and did not dare look at [the eyes] again. In spring of the third month of the fifth year of the Xianqing era (660), an imperial edict was issued asking for the relics. [The relics] were sent to the eastern capital (i.e., Luoyang in present-day Henan province) and went to the imperial place in order to become an offering. On that occasion [a state in] the Western Region also dedicated [a piece of] the Buddha's parietal bone, which arrived at the capital. A person who had once seen it [said] that it was five cun high, about four cun wide, and yellowish-purple in color. Furthermore, seven monks from the capital who were following [the relics] went to the eastern capital, entered the imperial palace, and chanted a sutra while circumambulating [the buddha image]. An imperial edict was issued to display the relics and the [Buddha's] parietal bone and for the monks to chant a sutra while circumambulating [them]. A monk said, "This is the Buddha's true 168

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body. Monks! You should place this on the crown of your head and make an offering to it!" After one night, [the relics and the Buddha's parietal bone] were returned the imperial palace.

The empress donated a curtain from her bedroom, equal in value to one thousand rolls of silk fabric, and had gold coffins and silver outer coffins made for the relics, which were fabulously engraved.

In the second year of the Longshuo era (662), [the relics] were returned to the original stupa. On the fifteenth day of the second month, innumerable people, including all the monks from the capital, the monks of the stupa, and government officials, laid the relics in the stone chamber and sealed them, not to be disturbed again for thirty years.

[The matter of what happened after thirty years] is not my concern, but later [the relics] may show a good omen. I hope that they will be of benefit to this place.

In Wangzhuang village in the Huayang district, Qishan county in Qizhou, there was a man whose family name was Ping and whose first name was Xuansi. He was fierce and rude, and had no faith and respect [for the Buddhist Way]. His mother and elder brother were very happy that the relics were brought back from the eastern capital. They wanted to hide [this news from Xuansi], [but he already knew about it and] would not allow them to go [see the relics]. His mother and elder brother ignored his words and went to the place of the relics, worshiped, and then returned home. Xuansi said angrily, "What miraculous virtue do these [relics] have for you to go and worship? If the relics have merit, the image of Buddha in our house has merit as well." Then he took the buddha image and burned it, saying, "What miraculous virtue was there after all?" His mother and elder brother rescued [the buddha image from the flames], but it was already burned on the lower half of the figure. Xuansi abruptly fell down, lost consciousness, and died. Three days later he came back to life and said, "I suddenly came to a place that looked like hell. A large bird flew at me, pecked at my eyes, and ate my tongue. I was put into a large pit of fire where I was burned and suffered privations. I felt my body writhe in the agony of pain. When I rubbed my face with my hands, my eyebrows and hair came off. When my eyes saw the great earth, there was absolutely no bright light." His relatives attending him all knew that these were the retributions for his sins. They said, "You committed 169

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these sins yourself. No one else can take your place." Xuansi's spirit and consciousness differed from that of other people. He merely said, "The fire burned my mind. Even if you instruct me using Buddhist words, I do not believe them. For the sin of being close to the Buddha, disaster has now befallen me." Running about, he was further beaten and slapped. He was frightened and wept aloud. He bowed his head to the ground and repented of his sins as quickly as a snap of the fingers. Begging for his life, he wailed and ran about day and night; he could not stay still even for a short time. On the thirteenth day of the second month, [Xuansi's] relatives, out of pity for him, asked a monk to allow him to repent his sins and they entreated him to make an image [of the Buddha]. They also went to the stupa site. At that time there were many monks of great virtue in the capital, and Dharma Master Xingqian preached the Dharma for the people. All the people, including several hundred bhukṣuṇīs from Peishang Palace, and the laypeople, saw Xuansi prostrate toward the relics, weeping and beating himself, sincerely repenting his sins of impiety. Furthermore, he repented his sin against the nuns' pure practices, his sin of beating and scolding the sangha, and his sin of stealing and eating the monks' fruit. After repenting, [Xuansi] fell asleep and dreamed, and was more at peace. Yet great disaster still followed him. Before a year passed, [Xuansi] suddenly died.

[Xuansi said,] "[The state should] expiate the offense against the Buddha's parietal bone with jewelry and valuables. It is calculated to be worth four thousand rolls of silk fabric." Thereupon, relying on this calculation, [the state] requited [the Buddha's parietal bone] with plentiful glossy silk. The [Buddha's] parietal bone is now in the imperial palace and offerings are made to it. This refers to [the Buddha's] small parietal bone with a bundle of curly hair. The large parietal bone, however, is not yet there. [The Stupa of Fugan Temple in Yizhou During the Sui Dynasty] As for the stupa at Fugan Temple outside the city of Yizhou (present-day Sichuan province), it is located to the west of the city. Originally it was called Big Rock. [Local] oral tradition says, "This is the foundation of a stupa made from a large rock that spirits had taken from the western mountain when receiving King Aśoka's teaching with respect. The [Buddha's] relics exist in it. Therefore, it is called Big Rock."

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Xiu, the king of Shu (present-day Sichuan province) in the Sui dynasty, worked to fix a leaking well. When he heard about [the large rock], he ordered the people to excavate it. However, it was completely solid rock. Seeking a fissure, they tried to reach the wellspring, but they could not find its outer edge. Suddenly wind and rain arose, and a man approached [the rock] and chiseled it. A piece [of the rock] was about to come off. It was actually black amber. He asked a merchant who had knowledge of precious stones about it. [The merchant] said, "This is true black amber, rare in the world." Vinaya Master [Hui]shen lived at the beginning of the Sui dynasty. He saw this historic spot and erected a nine-story wooden stupa on it, which is still there today.

Whenever Yizhou is afflicted with drought or floods, all the government officials pray to the stupa for rain [or for the flooding to stop]. When they pray, there is a response; an auspicious sign is perceived. Therefore, it is called Fugan ("Perception of Happiness") Temple.

Recently a man stole a bell [from the stupa]. When he was descending from three stories up, there was a spirit lifting up a short square pillar. [The spirit] pressed [the pillar] into the thief's buttocks, and the thief cried out. The monks of the temple lifted [the pillar] up and helped the thief up so that he was able to escape.

In the first year of the Yonghui era (650) there was Wang Yanzi, a notorious robber. One night he climbed up to the stupa finial,161 took the boshan,162 and came down. When he reached the bottom story, two pillars suddenly closed on him, trapping him. He tried to get out but could not, and became anxious and worried. He saw a foreign monk, who said, "You should shout loudly, 'A thief!' Otherwise, you will die." [Wang Yanzi] immediately shouted several times. The monks of the temple heard him and rescued him; he was then able to get out.

At the beginning of a year of the Zhenguan era (627-649), there was a large earthquake. The stupa swayed and was tossed about, and was about to collapse. At that time innumerable people from the outer city arrived. Suddenly four deities appeared, whose bodies were as large as the stupa. Each of the deities propped up one of the four sides of the stupa with his back. [The stupa] leaned toward one side and then suddenly tilted toward the other side, but because of [the deities' support] it did not collapse after all.163 The clergy 171

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and the laypeople saw this good omen and exclaimed about the unprecedented matter.

Until then, the stupa finial had been small and short, unsuitable for the stupa's shape. A man who was very extravagant and luxurious and who owned much property witnessed the divine good omen described above and donated three hundred tael of gold. Together with various believers he made a [new] stupa finial. The ornamental socle (shouhua) was already completed. When they came to work on the overturned bowl (fupen), a sweet smell arose and spread, just like a cloud gushing out. Its fragrance wafted around the city and then dissipated seven days later.

[The Stupa in Jinyuan County in Yizhou During the Sui Dynasty] The stupa of Jinyuan [county] in Yizhou (present-day Sichuan province) is more than one hundred li southwest from [the capital city of Yi]zhou. Today it is known as Dengquan ("Awaiting a Fountain") Temple,164 but it was originally called Dashi ("Big Rock") [stupa]. The history of the foundation [of the stupa] is also roughly the same as that [of the stupa of Fugan Temple] described above. When I look at various ancient stupas, they are not the same in appearance. Isn't this because the spiritual beings of these places have their own sentiments about what they wish to present? According to [the records], the three stupas of Shu (present-day Sichuan province) are all carved from a single rock. Probably [the origins of] the others are uncertain, but I simply refer to previous records.

Regarding the stupa of Luo county one hundred li north of the capital city of [Yi]zhou, it is located at Baoxing ("Precious Prosperity") Temple in the northern outer section of the county town. It was originally called Big Rock [Temple]. The type of the [stupa's] foundation is the same as those mentioned above. At the beginning of the Sui dynasty, an Indian monk named Tanmojuecha165 traveled all the way from a far-off country to China and worshiped King Aśoka's stupas. He was informed of King Aśoka's three stupas in Shu. [Tanmo jue]cha went and worshiped them [with joined palms].166 He arrived at the site of the stupa of Big Rock Temple in Luo county. After finishing a service with respectful attention, he intended to go to Chengdu. He stayed overnight at the Liangnü ("Two Women") courier station. Right before dawn, he heard people moving nearby. [Tanmojue]cha said, "Who is there? Are you recklessly moving in fear?" An answer came from the air: 172

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"These are the twelve heavenly generals who came from your home country. Wherever you are we protect you, Dharma Master. Tomorrow you must see the stupa of Chengdu. We now wish to return to the west, so we are going to leave you." [Tanmojue]cha said, "You have already escorted me for a long distance. Why do you not reveal yourselves?" The heavenly generals promptly revealed themselves. [Tanmojue]cha was good at drawing people. He created an image of each [of the heavenly generals]. After he drew them all, [the heavenly generals] disappeared.

[Tanmojuecha] reached Chengdu and worshiped the stupa of Big Rock [Temple]. Vinaya Master [Hui]shen (539-618) then relied on [Tanmojuecha's] drawings to carve wooden statues of the twelve heavenly generals. [The statues] were adorned and placed on the lower part of the stupa. They are still there today.

Daozhuo Śramaṇa, a famous monk, lived at Facheng ("Accomplishment of the Dharma") Temple in the outer section [of the capital city] of Yizhou. At the beginning of the Daye era (605) no one had repaired the stupa of Luo county; only the foundation remained. Daozhuo, leading and teaching the four kinds of the Buddha's disciples, created a wooden stupa and fully adorned it. The stupa is protected by dragons that live in a well in the southwest corner, and they sometimes appear. To the side [of the stupa] are three ponds. No one knows how deep they are. Three dragons live there, but no one dares to inspect [the pond].

In the thirteenth year of the Zhenguan era (639) the three dragons fought fiercely among themselves. A thunderbolt struck, sending water and fire flying all around. After a long time, it became quiet. The stupa remained in its original condition. All the people picked up some lovely hair from the dragons, which was about three chi long and yellowish-red. [The Stupa at Chaohua Temple in Zhengzhou during the Sui Dynasty] The stupa at Chaohua Temple in Zhengzhou (present-day Henan province) is at the border of Mi county, more than one hundred li southwest of the capital city, [Zheng]zhou and fifteen li southeast of Mi county. The stupa is in the southeast corner of the temple. From the north you can reach the temple in approximately fifteen paces.

The foundation of the stupa stands on mud. On the west side are five or six springs. On the south side there are also [springs]. Each of the spring 173

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openings are three chi square. Water gushes out in a lively way, bubbles up, overflows, and forms a river. [The stupa] is above the springs. Cypress posts were placed and fixed below [the stupa]. Since [the stupa] stands in muddy water, [the wet] area was filled by piling up charcoal, sand, and lime, one after the other. Large square rocks were placed on top, forming a floor eight chi long. The rocks were assembled in order and arranged. On the four sides there are hand drums shaped like a slender waist. [Each hand drum] is one chi and five cun long and five cun wide. The drums were fortified with raw iron. Recently a man tried to excavate a rock. Under it there was lime and even a mass of cypress. When he pulled out the mass [of cypress], it was three zhang long and four chi in diameter. Unless this is a stupa manifested by the wheel-turning noble king (i.e., King Aśoka) and accomplished by a supernatural being, how else could the foundation [of this stupa] have been created? It stood unrivaled through all antiquity. Today a two-story stupa stands on the foundation.

South of the stupa is a large spring in which water gushes up. It roars loudly, yet there is absolutely no sound of water. Isn't this caused by supernatural control? Daoyan was a monk in Youzhou (in present-day Hebei province); his family name was Li. His appearance was extremely splendid. Originally, he entered the four seminaries for Buddhism initiated by Emperor Yang of the Sui dynasty and later conformed to conventions. At this time, he was one hundred and five years old and lived alone deep in the mountains. On the seventh day every year he came to a place above this stupa and made an offering to it. [Dao]yan was surprised at the fact that the springwater flows strongly, gushes out, floods, yet makes no sound. He caused good water to flow from the Kunlun Mountains into the spring, and tried to find out [the reason there is no sound]. He saw stone pillars without end. There is a treasure stupa inside, about three chi high, that stands by itself in the air. Surrounded by water on all sides, it stays put firmly. No one can reach this stupa. Even if we tried to discern its origin, its history is unknown. The common people of the time said that [this stupa] had been erected by King Aśoka. Since the time of the founder (i.e., Emperor Wen, r. 581-604) of the Sui dynasty, the stupa has been there.

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[The Stupa of Miaole Temple in Huaizhou during the Sui Dynasty] The stupa at Miaole Temple in Huaizhou is seven li west of Wuzhi county town in the eastern part of [Huai]zhou (in present-day Henan province). At Miaole Temple there is a white five-story stupa. One side [of the stupa] is around fifteen paces. All sides are paved with stones. A single piece of the stone is five chi long and three cun wide. Beneath [the stupa], stones are arranged, piled up one after another like the scales on a fish. They are extremely fine and delicate. When Buddhist clergy and laypeople see [the stupa], they are surprised and wonder if it was created by spiritual beings. The foundation under it cannot be surveyed. Old people say, from generation to generation, "The stupa sprang up from the earth. Under it there is a fountain." The authenticity [of this legend] cannot be determined. One regional inspector suspected that the monks had recklessly deceived [the people]. He commanded his men to dig down near the foundation [of the stupa]. They reached the fountainhead, but they still could not find the edge [of the foundation]. [The Stupa in Linhuang County in Weizhou during the Sui Dynasty] The stupa in Linhuang [county] in Weizhou (in present-day Henan province) is located thirty li west of the county town. Originally it was called Shelisi ("Relics Temple"). Currently nuns reside there. There is a fountain on three sides, with a road only on the west side. The foundation [of the stupa] was composed by putting rocks together in order; it rises up from the bottom of the water. Lotus flowers brim over on the three sides [of the stupa]. The water is clear and deep,167 and everyone is afraid to enter it. The [local] transmission says, "The [real] stupa of relics exists in the air within the water." This is just like [the stupa of] Zhengzhou. It has been renamed the Superior Area Command (Da dudu fu) of Jizhou.168

[General Explanation of Stupas in the Mountains and Valleys of the Chinese Territory]

There is a brick stupa in the eastern part of Linji county in Qizhou (in present-day Shandong province).169 People say, "This was built by Lord [Bao]zhi (418-514)." On all sides of the stupa there are many stone images of beasts. [These images] are as lofty and fierce as mountains and they terrify the people. In the time of the persecution of Buddhism during the [Northern] 175

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Zhou dynasty (574-578), [the government] forced numerous people to try to dismantle and dig out [the stupa], but they could not remove it. [The stupa] was not damaged and is still there today.

Regarding the treasury in Konghuisi ("Wisdom of Emptiness Temple") south of the capital city of Yizhou, there is a cave in the temple. Recently a certain practitioner of Buddhism, who knew from the beginning about the treasury, came to the guardian deity of the temple and begged to enter it. The deity [said], "I will allow you to enter the cave and take two dou of gold nuggets." Accordingly, the person promptly entered [the cave] and saw that under the ground there were earthenware pots full of gold laid out in endless rows facing each other. The monks of the temple know this very well. No one dares to invade that place.

A great lofty mountain about twenty li south of Yuhuagong ("Jade and Flower Palace") Temple in Fangzhou (in present-day Shaanxi province) is commonly called Mount Tantai ("Platform of Sandalwood"). On top there is an ancient stupa; the foundation [of the stupa], which is very grand and solemn, is forty-three chi square. The single-story brick stupa170 has doors on each of the four sides, and a stone gate that is approximately seven chi high and five chi wide. Near [the stupa] are innumerable broken bricks. Old people say, from generation to generation, "In ancient times, King Wen of the Zhou dynasty traveled here for hunting. He saw a śramaṇa standing still on a mountaintop holding [a staff with] metal rings and a bowl. [The king] summoned [the śramaṇa] to come down, but [the śramaṇa] did not move. The king sent his men to try and seize [the śramaṇa] but when they were about to reach him [the śramaṇa] disappeared. When they looked back at the mountain from a distance, however, [the śramaṇa] was still there. The king then issued an imperial decree to excavate the place where [the śramaṇa] had stood. They found a bowl and a staff in the ground at a depth of three zhang. The king considered [the bowl and the staff] to be sacred and built a thirteen-story brick stupa for them. On a high mound in the village to the left [of the stupa] people often heard the sound of a bell." In the first year of the Longshuo era (661), Dharma Master Huigui, a śramaṇa of Dacien ("Great Merciful Favor") Temple in the city, learned about [the stupa] and went there. He also heard the sound of the bell. He was dismayed at the [ruined] condition of the ancient site. and wished to repair it, 176

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regretful that he had no money to do so.171 So he postponed the repairs. [Hui]gui also sensed an auspiciousness, which said, "A good guardian deity of the stupa says, 'You should promptly start carrying out [the repairs]. Do not be troubled by misgivings!'" [Huigui] further perceived a foreign monk who said, "I am a bodhisattva of the southern pure land. I teach the people while traveling and now I have come here." The monk continued, "This stupa has already gone through construction four times from antiquity to the present time. Do not give in to weariness and fatigue! If you try, you will definitely accomplish the task. You only need to make it stable; do not devote yourself to making it luxurious! Stop when it becomes three stories in height!" On hearing this divine message [Hui]gui then bgean restoring [the stupa]. On the side of the stupa are more than thirty sites of ancient kilns, still filled with well-fired bricks. When he further searched along a river south of the stupa, he found an ancient temple. With mountains as its backdrop and facing the river, [the place] is a scenic spot for those who wish to live away from society throughout their life. Before it was repaired, the sound of a bell was occasionally heard. Just as reconstruction began, the bell tolled in three long strikes, just as is done today to call monks to enter the hall. In the third year of the Longshuo era (663) [the people] excavated the site and found ancient inscriptions that read, "During the Baoding era (561-565) of the [Northern] Zhou dynasty the stupa collapsed. Initially when the stupa was completed, the Wei River could be seen to the south" and "More than four hundred years after the stupa was established, it collapsed." Calculating from the Baoding era of the [Northern] Zhou dynasty to the first year of the Kaihuang era (581) is twenty years. From the Kaihuang era to the beginning of the Longshuo era is eighty-one years. Furthermore, taking note that the ancient inscriptions record that [the stupa] did not collapse until roughly four hundred years later, this stupa must have been built in the Later Han dynasty. In the Later Zhou dynasty (i.e., the Northern Zhou dynasty, 556-581) there was no one with the family name Wen. The former Zhou dynasty (1122-250 B.C.E.) was a very long time ago. I do not know which emperor's dynasty is referred to by the hearsay statement, "King Wen of the Zhou dynasty." I know only that an immense number of bricks went into building the stupa, so it is not something that ordinary people could have done. 177