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[Miscellaneous Explanations of Stupas Built in the Western Region]

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On Mount Lu in Jiangzhou (in present-day Jiangxi province) is a threestone bridge, several tens of zhang long and less than one chi wide. Looking down [from the bridge], [the canyon] appears to be bottomless. During the Xiankang era (335-342) of the Jin dynasty, Yu Liang became [Commanderin-Chief of] Jiangzhou. He went up into the mountains and crossed the bridge. He saw an extraordinary old man, a magnificent house, lofty and precipitous; a beautiful, dazzling pavilion; and a wonderful stupa that was very tall with steeply rising sides. [Yu Liang] He could not ascertain what these were, even after inspecting them by walking around them for a long time. Eventually, [he thought] the place was not a human habitation, so he expressed his thanks and departed.

In the twenty-first year of the Zhenguan era (647) of the Tang dynasty, the southwest pillar of the stupa of Daxingguo ("Greatly Prosperous Country") Temple in Jingzhou (in present-day Hubei province) made a sound without any apparent cause. People went there and saw the head of a gilt bronze [buddha statue] emerge. Every day [the figure], a standing [image] of the Buddha about six cun high, became more distinct. After three nights it disappeared entirely. All the Buddhist clergy and laypeople considered it to be mysterious. Regarding the stupa near Liaodong city in Koguryo (present-day southeastern part of Liaoning province), old people say, from generation to generation, "In the past, a sage king appeared in Koguryo. He traveled around to inspect the boundary regions of his land. Eventually he came to this city and saw five-colored clouds covering the area. In the clouds there was a monk standing still, holding a staff with metal rings. [The king] quickly approached but [the monk] disappeared. When [the king] looked from the distance, [the monk] could again be seen. Beside [the monk] there was a three-story earthen stupa, and it appeared to have a cauldron over the top. [The king] did not know what it was. He again searched the place where the monk had been seen, but found only weeds. When [his men] excavated the ground to a depth of one zhang, they discovered a staff and a pair of shoes. They dug further and found inscriptions, and a book written in brāhmi script. A retainer recognized these things and said, "This is a Buddhist stupa." The king asked him for more details. [The retainer] replied, "China has these sites, which are called putu." The king accordingly gave rise to faith and built a seven-story wooden stupa [at the site].

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Later, when Buddhism was first introduced [to Korea], the particulars [of stupas] were fully known. At present the stupa has increased in height; the original stupa had fallen apart. Thus, it is not unusual that King Aśoka erected stupas in various places in Jambudvīpa, which he had unified. Japan is located in the ocean outside of this continent. It is more than ten thousand li from Guiji (in present-day Zhejiang province). In the early Daye era (605-617) of the Sui dynasty, Ejō (Huicheng), an official of that country, came to this country.172 He studied and became thoroughly familiar with both Buddhist and non-Buddhist matters. In the fifth year of the Zhenguan era (631) he returned to Japan along with seven Buddhist monks and laypeople from his home country.

Before he left, the Great Virtue in the metropolis often asked him about the situation of the Buddhist Dharma in his country. [The Great Virtue] asked, "According to sutras, King Aśoka appeared in the world one hundred years after the Buddha entered nirvana. He obtained the Buddha's relics from the eight countries, caused all spiritual beings and one hundred million households to build a Buddhist stupa, and erected eighty-four thousand stupas all over Jambudvīpa. The Buddhist Dharma was transmitted later to the country [of Japan]. I do not know whether King Aśoka's stupa existed [in Japan] before the transmission." Ejō answered, "No literature of my country says anything about it. So, there is no proof [for the existence of King Aśoka's stupa]. However, they have verified a mysterious site, so there is something attributable. Therefore, when the people of [Japan] start to cultivate land, they often find a mysterious [dew]-pan from an ancient stupa. In diverse forms the Buddha frequently emits mystical light. Various kinds of miracles are interpreted as an honorable response to this. Therefore, we know that [King Aśoka's stupa] existed previously [in Japan]."

[Miscellaneous Explanations of Stupas

Built in the Western Region]

The Xiyuzhi says:

In the state of Jinbin (present-day Kaśmīra), Buddhism is widely worshiped. In the national capital city there is a monastery called Han ("Chinese") Temple; originally, Chinese messengers were there. Accordingly, a stupa 179

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made from stone was built, one hundred chi in height. Buddhist clergy and laypeople show great respect for it. The Buddha's parietal bones are [enshrined] in the temple, and there is also the Buddha's hair, which is blue and curly. It is ornamented with the seven treasures and contained in a golden case.

Northwest of the capital city is King's Temple, in which there is a milk tooth from Śākyamuni Bodhisattva's childhood, one cun long. To the southwest is Queen's Temple, where there is a gilt bronze stupa, one hundred chi high. In the stupa are relics that emit light every night of the six purification days. [The light] shines around the dew basin [of the stupa] throughout the night.

The Xiyuzhi also says:

On the seacoast one hundred li east of King Prasenajit's capital city is a large stupa that contains a smaller stupa, which is one zhang and two chi high. It is decorated with numerous treasures. Every night there is a radiance as bright as many large fires. It is said that five hundred years after the Buddha entered parinirvāṇa, Nāgārjuna Bodhisattva went into the ocean and instructed a dragon king, who offered this treasure stupa to him. After receiving it, Nāgārjuna gave it to this country. The king thereupon erected the larger stupa to house [the treasure stupa]. From ancient times onward, when people offer a prayer with a vow [to the stupa], they bow their heads to the ground, burn incense, and offer a flower canopy. [One time] a canopy spontaneously rose from the ground, moved around in the air, and gradually ascended. It floated in the air immediately above the stupa overnight and then disappeared; no one knew where it had gone.

The Xiyuzhi also says:

Nāgārjuna Bodhisattva built stupas at seven hundred different sites in Vārāṇasī. The number of [stupas] built by others, ordinary people and sages, is incalculable. Stupas were erected at more than one thousand sites on [the bank of] the Chanlian River.173 Once every five years the assembly for almsgiving (Skt. pañca-vārṣika) is held.

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Seven li southeast of the capital city Gandhāra (i.e., present-day Peshāwar) in the Western Region is the Queli stupa.174 This is how we infer the origin of its establishment: When the Tathāgata resided in the world, he traveled with all his disciples and taught people in this land. Pointing east of the city, he said, "Two hundred years after I enter nirvana, there will be a king called Kaniṣka who will erect a stupa in this place." Two hundred years after the Buddha entered nirvana, King Kaniṣka made an excursion to [this place]. East of the city he saw that four boys had piled up cow dung to form a stupa that was about three chi high; suddenly [the boys] disappeared. The king was suspicious and immediately made another, larger stupa to encompass [the one made by the boys]. The cow dung stupa gradually grew higher and burst up through the stupa [built by the king]. It rose four hundred chi above the ground before settling down. The king made the foundation of the stupa more than three hundred paces wider. A wooden frame was constructed on the ground so that [the new stupa] would be as high [as the cow dung stupa]. On top was an iron post, three hundred chi high. Thirteen layers of gold basins were added to it. In total the stupa was seven hundred chi in height when completed. The cow dung stupa was still there, three hundred paces south of the larger stupa. At that time, a brahman did not believe that the [original] stupa was made of cow dung, so he dug a hole into it with his fingers. Even though a long time had passed, the dung had still not decomposed. He tried to fill the hole with fragrant clay, but could not fill it. Today it is in a covered box in a heavenly palace.

The Queli stupa has been burned three times by heavenly fire since it was built. The kings repaired and restored it exactly like the original one. Elders say, "If this stupa is burned seven times by heavenly fire, it means the Buddhist Dharma has been extinguished."

All the Buddhist objects in the stupa are made of gold and precious stones. They make kaleidoscopic changes, and it is impossible to describe [how beautiful] they are. When the sun rises, the gold basins become bright and brilliant. When a breeze suddenly arises, a large treasure bell resonates forcefully. This is the greatest among the stupas in the Western Region. Fifty paces south of the Queli stupa is a stone stupa whose shape is perfectly round,175 two zhang in height. It truly has the manifestation of 181

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a divine miracle and can show signs of good or ill luck to people. When a person touches it with his finger a golden bell rings in response if that person has good luck; if they have bad luck, [the bell] will not toll at all. The [Dao]xuan [lü]shi zhuchi ganying[ji] (Head Monk, Vinaya Master Dao xuan's Record for the Sacred Responses to Human Faith and Meritorious Acts) says:176

Vinaya Master [Daoxuan] asked the four heavenly kings, "The cremation for the World-honored One's relics has finally ended. The relics and the charcoal177 must be placed in several stupas. Did each group of heavenly beings, human beings, dragons, and spiritual beings obtain a share?" [The four heavenly kings] replied, "Human beings obtained eight portions [of the relics], heavenly beings obtained three portions, and dragons obtained twelve portions. The charcoal was divided into six portions. Spiritual beings obtained two portions, asuras obtained three portions, and the Mallā people obtained one portion. You, heavenly beings, human beings, dragons, and spiritual beings! Be cautious! Do not start fighting! This is the World-honored One's teaching."

Again, [the Vinaya master] asked, "In what place was the World-honored One's saṃghāṭī placed? Furthermore, where were his almsbowl and staff with metal rings placed?" [The four heavenly kings] replied, "The World-honored One's saṃghāṭī was entrusted to the beings of Strongness Swiftness Heaven (Jianji tian), who were ordered to protect and maintain it well. His almsbowl and staff with metal rings were entrusted to the beings of Kalanviṅka Heaven, who accompany them and make an offering to them. The World-honored One's saṃghāṭī was first sent to Jeta Grove Monastery, where it stayed for twelve years. His almsbowl was [sent] to Vulture Peak, where it stayed for fifteen years. His staff with metal rings was [sent] to Dragon Spring, where it stayed for forty years." [Vinaya Master Daoxuan] again asked, "Why did his saṃghāṭī, almsbowl, and staff stay for many years [at their various sites]?" [The four heavenly kings] replied, "The Buddha said to us, 'Bhikṣus and bhikṣuṇīs who are in the early stages of attaining the [Buddhist] Way will lose my true Dharma. Moreover, in latter days, many evil bhikṣus will acquire and 182

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amass impure things, they will not hold fast to the Three Treasures for refuge, and they will destroy the true Dharma. Therefore, I will cause such things as my saṃghāṭī to stay in the monks' ordination platform for six years and [at the same time] in the nuns' ordination platform for six years. This will cause the true Dharma to last eternally.'" Again, [the Vinaya master] asked, "Why was his saṃghāṭī divided and placed at two different places?" [The four heavenly kings] replied, "Similarly, in latter days, evil bhikṣus and bhikṣuṇīs will not uphold the [Buddhist] robes, they will often violate the Buddhist precepts, and will have no dignity and virtue. Therefore, the World-honored One caused his saṃghāṭī to stay in the ordination platform for six years. [His saṃghāṭī] will cause [the sangha] to uphold dignity and virtue. Heavenly beings, human beings, dragons, and spiritual beings will respect the Buddha's intention; accordingly, they will not detest the bhikṣus and bhikṣuṇīs. When the [Buddha's] saṃghāṭī stays in their ordination platform for six years, this also causes evil bhikṣuṇīs to cultivate the eight respectful rules [toward bhikṣus], to make offerings to bhikṣus, and to cultivate and maintain virtuous acts without giving rise to licentiousness. It causes all spiritual beings to respectfully follow the Buddha's intentions and to come to the nunnery during the six daily periods—[three in] the daytime and [three at] night—to protect the bhikṣuṇīs. This is why [the Buddha's robe] stays for six years."

Moreover, [Vinaya Master Daoxuan] asked, "Why did the Buddha's almsbowl stay on Vulture Peak for fifteen years?" [The four heavenly kings] replied, "The World-honored One resided in a monastery on Vulture Peak before he entered nirvana. He divided the light emitted from the white hair on the middle of his forehead into one hundred thousand portions. He kept one portion of the light to give to his disciples in the period of the last and decadent Dharma. Those who observe the precepts, those who violate the precepts, even heavenly beings, dragons, or spiritual beings—all those who give rise to a single wholesome thought of the Tathāgata's Dharma will be given this light. Formerly, when the Worldhonored One attained buddhahood, the four heavenly kings offered a stone almsbowl to him, and only the World-honored One could use it. After the 183

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Tathāgata entered nirvana, it was placed on Vulture Peak. Together with the light emitted from the white hair from the the Buddha's forehead, it became beneficial [to sentient beings]. During the period of the last and decadent Dharma everyone must follow the Buddha's almsbowl. In other countries it will provide food to bhikṣus, and heavenly beings and dragons will comply with the Buddha's intentions. Even if they engage in unlawful conduct, they will not be faulted."

[Vinaya Master Daoxuan] again asked, "Why did [the World-honored One] reside in the monastery on Vulture Peak for fifteen years?" [The four heavenly kings] replied, "For the first five years, he wished to show and cause all the bhikṣus to contemplate the five skandhas and to realize samādhi. For the next ten years, he wished to cause [all the bhikṣus] to understand all phenomenal things and to attain all Buddhist teachings. From that time on, [the Dharma] spread to all countries in accordance with the law of conditions. Subsequently, the Dharma will be extinguished." [The Vinaya master] further asked, "Why did [the World-honored One's] staff with metal rings stay in a dragon's cave for forty years?" [The four heavenly kings] replied, "It is because [the staff] protects [the Buddhist Dharma] from all non-Buddhist teachings, subdues defilements and evil dragons, breaks all bindings, and enlightens [sentient beings] on the Mahayana teaching of the four noble truths.

"During the forty years after the Tathāgata left this world, there was a flying rākṣasa that could clarify the collection of vinayas and the twelve kinds of scriptures. [The flying rākṣasa] disguised itself as a good bhikṣu and each day ate four hundred people who observed the precepts. To stop this evil, [the flying rākṣasa] was subdued in the dragon's cave. This furthermore caused the true Dharma to increase and last four hundred years, the semblance Dharma to increase and last fifteen hundred years, and the last and decadent Dharma to increase and last twenty thousand years. "At that time the King of Mahābrahman Heaven came to the Worldhonored One's place and addressed the Buddha, 'When you, Tathāgata, first left the capital city, you came to Bimbisāra's kingdom. You asked a tree god about the path [leading to enlightenment]. The tree god invited you, Buddha, [to his palace].'

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"After arriving at his palace, [the tree god] addressed the Buddha, 'It has been twenty great kalpas since I received this body as a deity. All past buddhas came here. In this palace I have one thousand and four stupas for the four teeth of every past buddha. I ask you now, Buddha, for the four milk teeth from your childhood. I beg you, Buddha, to show mercy to me and to bestow your four teeth on me. I would like to erect a stupa [for your teeth] and make an offering.'

"The Buddha immediately approved the request and told Ānanda, 'You! Go to my father, the king's, place! Get my four teeth from his vassal who manages the granaries in the household of the Heir Apparent!' Ānanda promptly followed the Buddha's order.

"The Buddha said to the tree god, 'I will keep one tooth now and give [the remaining three] to you in order to make an offering. You can build a stupa and at the same time record the teachings of my sutras. I will have my four disciples enter the concentration for extinguishment (Skt. nirodhasamāpatti) in the stupa and guard the stupa of my teeth.' "At that time, the tree god took the seven treasures and promptly went to the World-honored One's place. Using his supernatural powers, in one thought-moment [the World-honored One] completed four stupas, each of which was fifty yojanas high. Moreover, he built towers of natural pearls with silver terraces. In each of these four stupas, eighty-four thousand terraces and towers were created.

"After creating terraces and stupas, [the World-honored One said,] 'Later, after I enter nirvana, Kāśyapa will hold a meeting to compile my teachings. When it ends, you must record my teachings and order the great collection of vinayas to be placed in that stupa. I ask you to stay in this stupa; you are capable of protecting and maintaining it. Do not permit it to be damaged! When I enter nirvana, I will instruct and say to Mañjuśrī, "I limitlessly cultivated asceticism for three great kalpas. After obtaining the four teeth, I have now created stupas in which to place them. If the latter days come and the Dharma is about to be destroyed, make [the four teeth] beneficial! Then the true Dharma will rise and manifest itself."' "The Buddha said to Ānanda, 'Earlier, when I attained buddhahood, I bathed in a river after practicing asceticism for six years. Because I had 185

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not cut my fingernails or toenails, they were each about seven cun long. The King of Mahābrahman Heaven saw that my nails were long, and holding clippers made of the seven treasures in his hand, he trimmed my nails. I consigned [the pared nails] to my father, the king, and bade him to protect and maintain them well. After my father passed away, [the nails] were consigned to his vassal who manages the granaries. Go to him and tell him that I need the nails.'

"In accordance with the order, Ānanda collected [the nails] and returned to the World-honored One's place. The Buddha opened a container, took the nails out, publicly showed them to the masses, and said, 'The twenty nails of my hands and feet are brown-colored.'

"The Buddha told the masses, 'You, heavenly beings, human beings, dragons, and spiritual beings, may take my fingernails. You must look after them carefully. I am afraid that in the future world devils and non-Buddhists will take my real nails and substitute other ones. If you suspect that [the nails] are not real, use a diamond hammer and an anvil. Put the nails on the iron anvil and strike them with the hammer. If they do not chip off, they are my real nails. If they are burned and tempered by fire, become golden-colored, and emit five-colored light that shines in the highest heaven of the realm of form (Akaniṣṭhā), they are my real nails.' "The Buddha told Mañjuśrī and the four heavenly kings, 'Henceforth, in the period of the last and decadent Dharma, numerous evil bhikṣus will fill Jambudvīpa. They have no dignity and virtue. They do not have wisdom, either. "'Fourteen hundred years later, take my ten nails and travel throughout the four continents around Mount Sumeru. Stay in each country for seven days. After traveling in this way, you must go to Lake Anavatapta on Mount Gandhamādana, and remain there for fifteen hundred years on the gold sandbar in [the lake]! There, my teaching for eighty billion countries of the trichiliocosm will be spread and practiced for the first time. "'You, Mañjuśrī! Transform yourself into a king! Vajrāsana Bodhisattva! Transform yourself into a ranking official! Vajraketu Bodhisattva! Transform yourself into a bhikṣu! You, three mahāsattvas! Circulate my teaching together! Bless you! Do not give in to fatigue and negligence!'" 186

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Again, [the Vinaya master] asked, "What do you think of the ancient sites of stupas in the land of China?" [The heavenly beings] replied,178 "The stupas remaining in various places today are mostly the ancient foundations of the teaching bequeathed by the Buddha and manifested by King Aśoka. The blessed sites must not be neglected. At present there are famous stupas that we often hear about, but there are nameless or hidden ones that also exist everywhere.

"Just like the stupa erected in a town in Ganzhou (in present-day Gansu province) west of the Yellow River, there are ancient relics of the Buddha under [the stupa]. There are relics under the Buddha Hall of Lingyan Temple in Hezhou (in present-day Gansu province) as well. The relics under the Buddha Hall [of a temple] on a precipice of [Mount] Maiji in Qinzhou (in present-day Gansu province) were hidden by the mountain god. This temple was built by King Mu (r. 1001-947 B.C.E.) of the Zhou dynasty; it is called Ling'an Temple. Just forty years after [the relics were hidden], someone found them. The stupa of Changning Temple in Jingzhou179 was built by King Aśoka. There are relics under it. More than one zhang underground there is a five-layer stone container that holds cremated remains. In Yizhou (in present-day Sichuan province) there are three stupas: Dashi ("Big Rock"), currently called Fugan ("Fortunate Feeling"); Wushi ("Valiant Oath"), currently called Jingluan ("To Quiet a Rebellion"); and Luoxian ("Camel County"), currently called Facheng ("Accomplishment of the Dharma"). There are miracles associated with each of them, as I have separately related."

[Vinaya Master Daoxuan] further asked, "The stupa of Changgan in Yangdu (present-day Nanjing in Jiangsu province) and the stupa of Mao county (in present-day Zhejiang province) were built by King Aśoka. What do you think about this matter?" [The heavenly beings] replied, "Liu Sahe was inspired to go to the ancient Yue city in Yangzhou.180 When he looked at Changgan ("Long Pole") from a distance, there was an extraordinary sign. Accordingly, he marked the spot, dug, and found [the stupa], just as hearsay relates it today."

[Vinaya] Master Daoxuan asked, "If this is so, there was already a long pole (changgan). 181 In that case, there was also a Buddhist temple, wasn't 187

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there?" [The heavenly beings] replied, "No, it is not the pole (Skt. yaṣṭi) of a Buddhist temple [but a place name]. The name "Changgan" means a long mound (changlong) of land. The word long became gan. "The stupa was near the side of a long mound that is not mentioned in books. It comprises the Wu and Yue regions. In the Yue region there are many long mounds.

"As for [the stupa of] Mao county in Linhai [prefecture], it is also an ancient stupa built by King Aśoka. [The small stupa] is from [the early] buddhas of the auspicious kalpa. It contains Kāśyapa Buddha's arm bones, which are not seen by the people. It sprang out of the earth and released worldly happiness.

"An arhat who was on his way to Cakravāḍaparvata stayed in the small stupa. In that stupa there was a great good deity. At dawn two large catfish who are the guardian gods of the stupa appeared. To one side there are footprints on a rock. It is said that this is the place where three past buddhas stamped their feet. In ancient times, during the Zhou dynasty, this locality was large and inhabited. Therefore, this stupa was established." [Vinaya Master Daoxuan] then asked, "If this is the case, when various kings built stupas after King Mu of the Zhou dynasty, why was [the stupa erected by King Aśoka] rarely mentioned in the written records of this locality?" [The heavenly beings] replied, "Stupas are built during previous existences, often by spiritual beings. Only a few people see them. Accordingly, few written records have been transmitted. Yang Xiong (53 B.C.E.-18 C.E.) and Liu Xiang (77?-6? B.C.E.) looked for records of stupas in collections and frequently found them in Buddhist scriptures. Wouldn't there be [records] from before the Qin dynasty (249-207 B.C.E.)? "Today, about six hundred li south of Mount Heng, in the northern part of Yongzhou (in present-day Hunan province), there is a large river that flows more than five hundred li east and west and roughly one hundred li south and north. Formerly, several hundred thousand families dwelled near the river. Now various gigantic trees grow there. The diameter of one of these large trees is two or three zhang, and no grass and trees grow underneath. The deeply luxuriant forest is lovely. In [the forest] there is a great river that flows east into the Xiang River. If you see a mountain stream, follow it to find [the river]. To the south there is a valley. If you 188

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go north from there, you will enter another valley where there is a rectangular pond whose four sides are paved with rocks. Dragons dwell in its deep water. If there is an invader, thunderclaps shake the mountains and valleys. On the left side are many mountains where fruit [trees] such as mandarin orange, pomelo, and arbutus are planted in a row. South of the pond is King Aśoka's great stupa. [It appears] to be held up by stones arranged in a flower pattern. The top [of the stupa] is covered with a stone cage that sits parallel to the ground. On the precipice east of the stupa a stone tablet is inscribed with a seal type of calligraphy. If you climb a ladder and transcribe it, you will learn the significance of the establishment of the stupa.

"South of Mount Heng, in the place where Master Daming established a temple, there is an ancient stupa, and so on. That temple [stands in] an area roughly ten li between south and north. Assembly halls, palatial buildings like the Liuqu Palace [of the Han dynasty], and quiet courtyards were built here and there."

Again, [Vinaya Master Daoxuan] asked, "All deities are unrestricted, and their awesome powers are extremely great. With regard to the three stupas in Shuchuan (present-day Sichuan province), they are all called Dashi ("Big Rock"). Even if people excavate there, the foundations are so deep they cannot be reached. As to the stupa of Wugong in Qinchuan (in present-day Shaanxi province), old people say, from generation to generation, '[The stupa] is called King Aśoka's [Stupa]. It emerges once every thirty years. It appeared twice from the Zhenguan era (627-649) on. Even though there are intensely bright auspicious omens, the relics look like fingerbones contained in a stone mortar.' What do you think about vile statements like this?" [The heavenly beings] replied, "Among all spiritual beings, some are poor and some are rich. Their wealth is not happenstance; everything is due to their karma from previous existences. Just as human beings are not unusual [in this regard], it is so in heaven, too. According to what one owns, he offers it to this stupa, and so forth." [Vinaya Master Daoxuan asked,] "In what dynasty is Zhulin Temple on Mount Hu (in present-day Henan province) said to have appeared?" [The heavenly beings] replied, "It was built at the time of Kāśyapa Buddha. During the time of King Mu of the Zhou dynasty the temple was added. 591a

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A Forest of Pearls from the Dharma Garden, Volume VI King Mu's Buddha Hall and clay statue still exist. The mountain god asked the Buddha to cause five hundred arhats to reside in this temple. Today there are two thousand statues of sages surrounding the temple. On the left side are fifty thousand divine transcendents who possess the five supernatural powers. They make offerings to the monks of this temple." Many other things are described, just as stated above, in the Qielanyan (Records of Efficacies of the Temple).

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

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Chapter Thirty-six

Monasteries

This chapter consists of three sections: (1) Explanation of the Intention, (2) Construction, (3) Paying Respects.

1. Explanation of the Intention

Regarding monasteries, in ancient times [the people of] the Western Region began to build monasteries by spreading gold.182 The foundation of merit was made. In Dongchuan ("Eastern River," i.e., China) people finally wished to cultivate pure conduct. Therefore, treasure stupas stored the [Buddha's] light, and [buddha] images were created in monasteries. The trichiliocosm became filled with [monasteries], which were preserved for ten thousand years. [A monastery] provides navigation for ships in the sea of hardship and the trunk and branches of the root of faith. When people see [a monastery], they awaken the aspiration [for enlightenment]. When they gaze at it, they forgot about returning home, are benefited and blessed, and give rise to wholesomeness. This is what was called a monastery.

However, those times were long ago; since then, the Dharma teaching has declined. Although [Buddhist] images stand in a temple, they are seldom respected and blessed by the people. Some [Buddhist images] are authentic, but some are fake, having been replaced according to the situation. Some are exquisite but some are rough, like dirty soil. Even if people see [the images] no one recognizes their purpose. Even though they use such things daily, they do not know their significance. Therefore, people who practice the [Buddhist] Way are not peaceful in mind. Insignificant people have no respect for the Dharma. Disrespect arises and people compete with and tread on others. I would like to protect the Dharma for this reason, but isn't this also a difficult case?

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Therefore, in ancient virtuous monks' declarations about monasteries, there are numerous [Chinese] designations [for the word "monastery"]. Some are called daochang ("Buddhist seminary"), which means the court of non arising. Some are called si ("temple"), namely a public court. Some are called jingzhu she ("pure dwelling"). Some are called fa tong she ("abode equal to the Dharma"). Some are called chu shijian she ("supraworldly abode"). Some are called jing she ("pure abode"). Some are called qingjing wuji yuan ("garden of complete cleanliness and purity"). Some are called jin'gang jingcha ("pure diamond realm"). Some are called jimie daochang ("Buddhist seminary for nirvana"). Some are called yuan li e chu ("place to leave evil far behind"). Some are called qinjin shan chu ("place to be close to wholesomeness"). They were all established in accordance with these meanings. Each one has the characteristics indicated by the meaning of its name. Today, however, Buddhist clergy and laypeople live apart from each other; how can we regard these designations as meaningful?

2. Construction

According to the [Dao]xuan lüshi qihuansi gantongji (Vinaya Master Dao xuan's Records of Feeling Good Omens of the Jeta Grove Monastery): Sutras and vinayas often say that the foundation of the great brilliant Jeta Grove Monastery is a piece of land measuring eighty qing,183 in which one hundred and twenty cloisters are located; it is roughly ten li from east to west and more than seven hundred paces from south to north. Together, two men, Jeta and Sudatta, built [the monastery]. Two hundred years after its completion it was entirely consumed by fire during the thirty-first year (740 B.C.E.) of the reign of King Ping, the thirteenth ruler of the Zhou dynasty of the Ji royal family in this land.

Although Crown Prince Jeta did not approve of selling [the land to Sudatta], later when he saw [Sudatta] spread gold over the land, he presented it with pleasure [to the Buddha]. He then said the elder [Sudatta], "I will build a monastery myself and will not avail myself of your assistance." Sudatta would not permit this, so they built the monastery together. The crown prince made a vow, "If the monastery is destroyed later, I pray that trees will grow back." [Later] when [the monastery] had burned and 192

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the buildings were completely destroyed, the trees stood just as before, no different [from their former condition] in any way. Why did [the monastery] burn down? It is because when Sudatta was an ordinary person, he obtained wealth by selling meat. Although he was distinguished, he came from humble origins and always wanted to practice extreme austerity. Even though he had vast wealth, his mind was damaged. For this reason, the monastery he built was ultimately reduced to ashes. The power of the crown prince's vow and his pure mind kept the trees growing. Karma manifests in pure and impure conduct.

Five hundred years later King Caṇḍāśoka rebuilt [the monastery] according to the original site but it did not reach one-tenth the size [of the original one]. After a hundred more years, [the monastery] was burned down by bandits. Thirteen years later, a man called Wangliushijia184 rebuilt [the monastery] according to its previous design. The buildings were magnificent and fully adorned with treasures. One hundred years later an evil king destroyed it, and it became a place to kill people. The four heavenly kings and the dragon king Sāgara, furious, crushed [the place] with a large rock and killed the evil king. After ninety years had passed [the area] had become desolate; there was no one and nothing there. The king of Trāyastriṃśa Heaven ordered his second son to descend and become a king of human beings. [The monastery] was rebuilt again according to the original site, and adorned more reverently than the one built when the Buddha had resided in the world. One hundred fifty years later, [the devil king of] Paranirmitavaśa[vartin] Heaven burned it down. This was during the twenty-ninth year (217) of Emperor Xian's reign, near the end of the [Later] Han dynasty in this land. Subsequent phenomena have verified these events.

During the reigns of Emperor He (88-105), Emperor An (106-125), Emperor Huan (146-167), and Emperor Ling (168-189), after the reign of Xianzong (i.e., Emperor Ming, 57-75), so many travelers visited the Western Region it was so crowded that one person's toes touched the heels of the person in front of them. They saw [the site of the monastery] repaired and built by the heavenly kings and composed narratives of the origins and the prime of Jeta Grove [Monastery]. Even though some tried 193

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to rebuild it, they were barely able to touch the vestige of the foundation [of the monastery]. Even now it remains deserted.

I referred to the Qihuan tu (Plan of Jeta Grove Monastery) in one hundred fascicles compiled by the prince of South Heaven, and to the Wu dajingshe tu (Plan of the Five Great Monasteries) in two hundred fascicles compiled by the prince of North Heaven. Each [of these books] exists in their original heavens. I cannot describe them in detail. It is impossible to standardize and prescribe the vital points of the method for building a temple. The materials may be abundant or meager, depending on the donor. Although you estimate your resources before building, you must exercise caution and be earnest and sincere when planning the building project. Even if only a small amount of material is available to build a temple, the merit of doing so immense.

Therefore, the Wushangyi jing says:185

Even if a person builds stupas for sages who attained the four fruits throughout the four continents around Mount Sumeru and makes offerings to them until the end of his life, these [acts] are not as good as someone who took [some of] the Buddha's relics after his nirvana, built a stupa for them, and made an offering to it. The merit earned by this person surpasses the merit made by the former by one hundred, one thousand, ten thousand, or one hundred million times. It is beyond comparison. First, this is because there is comparative merit and demerit [for actions]. Second, it is because of mental strength; if you have sincerity, even if you build a small [stupa], you will still attain much merit, not to mention the case of building a large one. If you have a hypocritical mind, even if you build a large [stupa], you will attain just a small amount of merit, not to mention the case of building a small one. For this reason, if you plan on building [a stupa], be courteous and serious; you cannot be disrespectful. Just as the Xianyu jing says:

A heavenly being said to the elder Sudatta, "If you go to see the Buddha, you will attain immeasurable benefits. Even if you were to obtain a hundred carts full of jewelry and valuables, this would not be as good as turning and going one step toward the World-honored One. Even if you were to 194

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obtain one hundred elephants and jewelry and valuables, this would not be as good as raising your foot and going one step toward the World-honored One. Even if you were to obtain all the jewelry and valuables that fill the four continents around Mount Sumeru, this would not be as good as raising your foot and going one step toward the World-honored One. The benefit you attain [by going one step toward the World-honored One] is abundant; it is one hundred, one thousand, ten thousand, or one hundred million times greater than the benefit of [possessing jewelry and valuables]." [Sudatta] rejoiced on hearing this. The Buddha expounded the Dharma for [Sudatta] and he achieved the srota-āpatti-phala. Sudatta asked Śāriputra, "How many li can the Worldhonored One travel a day on foot?" Śāriputra replied, "[The Buddha can walk] one half-yojana in a day. How a wheel-turning noble king travels on foot and the way the World-honored One travels are the same." At that time, the elder Sudatta immediately built lodgings, one every twenty li, along the path that [the Buddha] was traveling.

Sudatta asked Crown Prince [Jeta] for a favor, "I would like to purchase your garden and build a monastery." Crown Prince Jeta replied, "If you can spread gold all over the land, leaving no empty space, then I will certainly give it to you." Sudatta said, "I agree to the price." Crown Prince Jeta said, "I was just joking." Sudatta said, "Crown Prince! You should not make wild claims." At this, they mutually demanded resolution.

At that time, a heavenly being of Śuddhāvāsa Heaven transformed into a person and commented and explained the situation for them. He said to the crown prince, "You should not make wild claims. The price was already settled. You cannot have regrets [and change your mind] halfway through." The crown prince then gave the land [to Sudatta]. [Sudatta] immediately ordered his men to send out elephants carrying gold. He wished to cover the eighty-qing area of land [with the gold] right away, but there remained a small piece of land that had [no gold].

According to the Za ahan jing (T. 99), five hundred paces of land remained [without gold]. The Bojingchao (Sutra of Bo) also says, "Crown Prince Jeta had a garden of eighty qing. It was not far from the capital city."186 Sudatta thought, "What storehouse has enough gold, neither too much nor too little, to make up the [deficiency]?" Jeta said [to Sudatta], "Detest 195

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valuables! You must place [gold] there!" [Sudatta] replied, "No! I was thinking of what storehouse of gold would be sufficient to make up [the deficiency]." Jeta thought and said, "The Buddha is indeed the great virtue. He caused this man to be uninterested in treasure in this way." [Jeta] then instructed [Sudatta] to stop immediately: "Do not place any more gold! The land of this garden belongs to you and its trees belong to me. I will personally [build gates and residential buildings and] present them to the Buddha. Let's build a monastery together!" Sudatta rejoiced and immediately consented, and went home to prepare [to build the monastery]. The six [non-Buddhist] masters heard of this and said to the king, "The elder Sudatta purchased Jeta's garden and wishes to erect a monastery for Gautama Śramaṇa. Please allow our followers to compete with his followers regarding their skills. If the śramaṇas win, please allow them to build [the monastery]. Otherwise, please do not let them do so. Gautama's followers will reside in Rājagṛha, and our followers will live here." The king reported this to Sudatta. "The six [non-Buddhist] masters made this statement." Sudatta was distressed, annoyed, and unhappy. Śāriputra, surprised at [his behavior], asked why he was unhappy. Sudatta fully explained the matter to him. Śāriputra said, "Surely even if the six masters' [followers] fill Jambudvīpa and become as numerous as bamboo forests, they cannot move even a single hair on my foot. In whatever they wish to compete with us, allow them to do so freely!" Sudatta rejoiced and promptly responded to the king. [The six masters told the people,] "In seven days we must compete with the śramaṇas at a spacious place outside of the city." At that time both Śāriputra and Raudrākṣa (a disciple of the six non-Buddhist masters) manifested miracles through supernatural powers, but the non-Buddhist's [powers] were not as good as [Śāriputra's]. This is fully explained in the [Xianyu] jing (T. 202).

At that time Śāriputra saw that the non-Buddhists had submitted to him and immediately preached the Dharma for them. Due to merit they had made in their previous existences, each of them attained his way of practicing the Buddhist teaching. All of the followers of the [six non-Buddhist masters], three hundred million disciples, renounced the world and studied the [Buddhist] Way at Śāriputra's place. After the competition of skills was over, everyone returned home.

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Together with Śāriputra, the elder Sudatta went [to Jeta's garden] to plan the monastery. Sudatta held one end of a rope in his hand and Śāriputra held the other end [of the rope], and together they measured [the land] for a monastery. Śāriputra smiled with pleasure. Sudatta asked, "O Revered One! Why do you smile?" [Śāriputra] replied, "You have now measured the land here for the first time. In the six heavens of the realm of desire, palaces have already been completed." [Sudatta] promptly availed himself of the superb eyes attained through Buddhist practice and saw the adorned pure palaces of the six heavens of the realm of desire. He asked Śāriputra, "What is the happiest place in these six heavens?" Śāriputra replied, "The lower three [heavens] are defiled with desires. The upper two [heavens] are given to self-indulgence. In the fourth heaven [beings] have few needs and they are content. Here there is always a bodhisattva who will take up a buddha's place in the next life. He came to be reborn in [this heaven]. Dharma instruction is continuously given there." Sudatta said, "I surely must be reborn in the fourth heaven." After he said this, the other palaces disappeared and only the palace of the fourth heaven remained there peacefully. [Sudatta] further engaged in [measuring the land with] a rope. At that time Śāriputra felt sad and anxious. [Sudatta] immediately asked, "O Revered One! Why do you look anxious?" [Śāriputra] said, "Do you see ants in the earth now?" [Sudatta] answered, "I have seen them." Śāriputra then said to Sudatta, "In the past, at the time of Vipaśyin Buddha, you also built a monastery in this place for that world-honored one, and these ants were alive in the [earth] there. Subsequently, since the time of the past seven buddhas you built monasteries for all the buddhas. These ants were also alive in [the earth] at those times. For the past ninetyone kalpas they have received bodies of the same status (i.e., reborn as insects) and have not attained liberation. The transmigration of birth and death lasts a long time. Only merit is a turning point. It should be cultivated." Then Sudatta gave rise to a merciful mind and felt compassion for [the ants]. He finished measuring the land and built a monastery. [Sudatta] made a cave for the Buddha, using wonderful sandalwood that served as fragrant soil. One hundred and twenty separate buildings housed twelve hundred people. Additionally, facilities where bells (Skt. ghaṇṭā) were struck were built.

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A Forest of Pearls from the Dharma Garden, Volume VI [Sudatta] wished to invite the Buddha. He went to the king and said, ["Please invite the Buddha to the monastery!"] The king promptly sent [a messenger] to invite the Buddha.

The World-honored One, surrounded by all four kinds of disciples, emitted a great light and heaven and earth quaked.187 [The great light] illuminated the entire trichiliocosm. In the city, there was no music being played and yet it could be heard spontaneously. All those who had been blind, deaf, or sick completely recovered. Men and women of all ages saw these auspicious signs, rejoiced, and leaped about. All one billion eight hundred million people came to the Buddha's place. At that time the World-honored One prescribed medicine for each person's health problems and expounded the wondrous Dharma for them. Everyone attained a way to practice the Buddhist Way.

The Buddha said to Ānanda, "At present, the land of this garden was purchased by Sudatta and the trees, flowers, and fruits of the forest are owned by Jeta. The two men were of the same mind and built the monastery together. It shall be called the Garden of Crown Prince Jeta and the Elder Who Gives Food to Solitaries. The name will be spread and handed down to posterity." At that time Ānanda and the four kinds of the Buddha's disciples all heard what the Buddha spoke, received it, and respectfully practiced it. Moreover, the Nirvana Sutra says:

[Sudatta] took the gold that had been collected and spread it over the land. [He could spread gold] only five hundred paces a day. [The land] was not yet completely covered with gold.

Jeta then said to Sudatta, "You do not need to spread gold over the remaining section. If you ask me for [that section of the land], I will give it to you. I will personally build a gate with a tower for the Buddha and always let the Tathāgata go in and out through it." Crown Prince Jeta himself built the gate with a tower. The elder Sudatta completed a building in seven days that was large enough for three hundred people to live in. There were sixty-three sites with meditation rooms and quiet places. Winter rooms and summer halls were separated from each other. There was a kitchen, a bathroom, a place to wash the feet, and large and small lavatories. Everything was equipped.

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Someone asked, "Why was the Tathāgata inclined to reside in this garden?" I answered, "According to what the Zhendishi zhuan (Biography of Master Paramārtha) says:"

At the time of Krakucchanda Buddha, the fourth of the past [seven buddhas], the human life span was forty thousand years. There was a wealthy man called Veśa. The area of this land was a yojana in width. [Veśa] completely covered the area of land [with gold discs] and respectfully gave it to the Tathāgata as a residence [for him].

At the time of Kanakamuni Buddha, the fifth [of the past seven buddhas], the human life span was thirty thousand years. There was a wealthy man called Dajiazhu.188 The land of this garden was thirty li wide. He completely covered the area of the land with silver cloth and filled [it] with dairy cattle and calves. He respectfully gave [the land] to the Tathāgata and built a residence for [him].

At the time of Kāśyapa Buddha, the sixth [of the past seven buddhas], the human life span was twenty thousand years. There was a wealthy man called Dafanxiang.189 The area of this garden was twenty li wide. [Dafan xiang] completely covered the area with the seven treasures, and respectfully gave [the land] to the Tathāgata and built a residence for [him]. Currently, at the time of Śākyamuni Buddha, the last [of the past seven buddhas], the human life span is one hundred years. There was a wealthy man called Sudatta. The area of this land is now only ten li wide. [Sudatta] spread gold discs completely over the land and filled the garden with them. The gold [discs] were as thick as five cun. [In this way] he purchased the land of this garden, respectfully gave it to the Tathāgata, and built a residence for [him].

Later, when Maitreya Buddha appears in the world, the human life span will be eighty thousand years. Sudatta [of today] will then be a cabinet minister of the state of Saṅkha, also called Sudatta. The land of this garden will have increased to a yojana in width. [Sudatta] will spread the seven treasures completely over the land, respectfully give [the land] to the Tathāgata, and build a residence for [him].

Even though the size of the area of land varies from past to future, it is always in the same place. Although we speak about earlier times and later 199

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times, regarding those who are able to give [the land to the Tathāgata], they are still the same person, a wealthy and prosperous man who ceaselessly makes sufficient offerings to all the buddhas. At the time of Śākyamuni Buddha, this person attained the srota-āpatti-phala for the first time and the anāgāmi-phala at the moment of death. When Maitreya Buddha appears in the world, this person will specifically testify to [the attainment of] the fruit of arhatship.

Therefore, the Za ahan jing says:

The wealthy man Anāthapiṇḍada fell ill. The Buddha personally visited him. [The Buddha] gave [Anāthapiṇḍada] a prediction about his future attainment of the anāgāmi-phala. Consequently, [Anāthapiṇḍada] was reborn in Tuṣita Heaven after death. He always descended [from heaven] and worshiped the Buddha. After listening to the Dharma, he returned to heaven. This is based on [Anāthapiṇḍada's] vestige which indicates that he [attained] the minor fruition, but in reality he was a great bodhisattva. Furthermore, the [Dafangdeng] daji jing says:

The Buddha told the King of Brahma Heaven and others, "Among all my śrāvakas, those whose three kinds of acts (i.e., bodily, verbal, and mental) harmoniously correspond to each other in the present and future, and whose three kinds of enlightenment (i.e., that of śrāvakas, pratyekabuddhas, and highest enlightenment, Skt. saṃbodhas tridhā) correspond to each other; those who still have something to learn; those who have nothing more to learn;190 those who completely possess the precepts and observe them; and those who are very learned and who do good deeds—[they all] liberate all sentient beings from the sea of the transmigration of birth and death (Skt. bhava-sāgara). In addition, all donors build stupas for the sake of my śrāvakas, and furthermore provide all the requisites for [my śrāvakas] and entrust their dependents to you. Do not allow evil kings to unlawfully disturb them!"

At that time the King of Brahma Heaven, Śakra-devendra, the dragon kings, yakṣas, and others, with palms joined faced the Buddha, and said, "O Great Virtuous One! O Honored One (Skt. Bhagavat)! There are already stupas for all tathāgatas as well as dwelling places for monks. Moreover, 200

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in the future world, if laypeople or those who renounce the world build stupas for the World-honored One's śrāvaka disciples, we will protect those places and cause people to shed all their difficulties and fears. Similarly, for those who give food, drink, bedding, decoctions of medicine, and all requisites [to the śrāvakas], we will certainly protect, maintain, raise, and educate such donors as these."

Therefore, the Qifo [ba pusa suoshuo datuoluoni shenzhou] jing (T. 1332) says:

Thus, there are eighteen deities as guardian gods for Buddhist monasteries. The first is called Meiyin ("Beautiful Sound"), the second is called Fanyin ("Pure Sound"), the third is called Tianhu ("Heavenly Drum"), the fourth is called Tanmiao ("To Praise Excellence"), the fifth is called Tanmei ("To Praise Exquisiteness"), the sixth is called Momiao ("To Touch Excellence"), the seventh is called Leiyin ("Thunder"), the eighth is called Shizi ("Lion"), the ninth is called Miaotan ("Wonderful Exclamation"), the tenth is called Fanxiang ("Pure Echo"), the eleventh is called Renyin ("Human Voice"), the twelfth is called Fonu ("Buddha's Servant"), the thirteenth is called Tande ("To Praise Virtue"), the fourteenth is called Guangmu ("Eyes to See Extensively"), the fifteenth is called Miaoyan ("Wondrous Eyes"), the sixteenth is called Cheting ("To Hear Thoroughly"), the seventeenth is called Cheshi ("Clairvoyance"), and the eighteenth is called Bianshi ("To See Everywhere").191

There are already guardian gods in the monasteries. Those who reside there should also exert themselves [to cultivate the Buddhist Way]. They must not be negligent. [Otherwise,] I am afraid that they will invite retribution in their present existence for what they have done in their present life. 3. Paying Respects

I explain this in accordance with [the manner] of the Western Region. Generally, both men and women visit monasteries. When they arrive at the temple gate, they are delighted with what they encounter. First, they tidy themselves and bow deeply. After entering the temple through the gate, they again bow and, in a peaceful and stately way, move straight ahead without looking around. 201

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There are seven teachings for those who go to the monks' living quarters. The first is to give rise to faith. The second is to worship. The third is to listen to the Dharma. The fourth is to have an utmost mind. The fifth is to think about the significance [of the Nirvana Sutra]. The sixth is to practice in accordance with what is said [in the sutra]. The seventh is to comfort many people by transferring the Mahayana benefit. To abide in these seven good [teachings] is supreme and the highest, beyond comparison. Furthermore, the Yujia changzhe jing (i.e., Yujialuoyue wen pusaxing jing, T. 323; Skt. Ugraparipṛcchā/Gṛhapati-ugraparipṛcchā) says: The Buddha said to the wealthy man [Ugra], "When a [lay] bodhisattva householder goes to a Buddhist monastery, he must remain outside of the gate [of the monastery] and wholeheartedly bow. Then he should enter the monastery, and think, 'When can I live in a temple like this and leave the place of defilement?'"

The Shizhu piposha lun (T. 1521) further says:

If a [lay] bodhisattva householder goes to a Buddhist temple, as he is about to enter, prostrating his body in worship outside the temple gate, he should think, "This is the abode of good people and a dwelling for those who practice compassion and almsgiving. For this reason, I must bow." If he sees any bhikṣus who possess proper deportment, he must deferentially worship them with a respectful mind, approach them, and ask questions. Moreover, the Ziai jing (T. 742) says:

On one occasion, a king went to the Buddha's place. When he saw the monastery from a distance, he got down from his vehicle and refused to be covered by a sunshade. He took off his sword and shoes and moved straight ahead, his palms joined in a bow.

The [Mohe] Sengqilü says:

When you walk, look straight ahead! When you turn around, turn completely with your whole body. When you walk, first lower your heel and then your toes afterward.

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Moreover, the [Da] zhidu lun (T. 1509) says:

When you go in and out or come and go [from a monastery], you should be peaceful and stately with a composed mind. When you raise and lower your feet, look at the ground and proceed. This is to avoid becoming distracted and also to protect sentient beings. This is called the manner of a bodhisattva who is in the stage of nonretrogression for realizing highest, perfect enlightenment.

The Xiguositu (Book of Temples in Western Countries) further says:192 When you arrive at the Buddha's place, you should bow three times. After that, circumambulate [the Buddha] three times, chanting three different hymns. After worshiping the Buddha, go to the monks' living quarters and bow [outside the entrance,] then enter their quarters. First go before the senior monk, eventually coming to the monk in the lowest seat, bowing three times to each monk. If there are many monks, make a single bow [to the entire group]. Even if you see an illicit matter, you must not reproach the person involved. If you open your mouth and complain or blame [someone], you will lose your own excellent benefit and be unfit to enter a temple. Therefore, the Nirvana Sutra says:193

Before entering a temple, you should remove your sword, staff, and various objects. To remove your sword and staff is to leave behind your indignation at the Three Treasures. To cast aside various objects is to remove the minds of the Three Treasures (i.e., the monks' minds) to beg for them. After completely eliminating [the causes of] the faults of both sides,194 you can enter the temple. Follow the Buddha without turning back. Even if you are in a situation in which you are hindered and must circumabulate in a counterclockwise direction, always think that the Buddha is on your right side. When you go in and out, turn your face completely toward the Buddha. When you worship the Three Treasures, you should always think that their essence is one. The reason for this is that complete realization of the Dharma is called the Buddha, the Way that is realized is called the Dharma, and those who learn the Buddhist Way are called the Sangha. That is to say, it is known that the essence of all ordinary people and sages 203

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is both the same and unique. When you enter a temple, drop your gaze and look at the ground; do not look up. If you see insects on the ground, do not injure or kill them, even by mistake! You must chant hymns and praise [the Buddha]. Do not spit on the ground of the sangha! If you find impure grass and trees, you must remove them.

The Sifen lü (T. 1428; Skt. Dharmagupta-vinaya) further says: After entering a temple, you should first bow to the Buddha's stupa, next to the stupa of śrāvakas, and then to the senior monks from the first seat through the fourth seat.

Moreover, the Wufen lü (T. 1421) says,195 "If you enter [a temple where there are] numerous monks, bow to the master separately and then bow to all the others as a group, and depart."

Again, the Sifen lü says,196 "You must bow to the stupas of the departed disciples, the five kinds of people who have renounced the world (i.e., bhikṣus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, and śrāmaṇerikās), and the stupas of tathāgatas."

Furthermore, the Wubai wenshi (Five Hundred Matters of Inquiry) says,197 "Disciples must bow to their teacher's tomb. This is because [in doing so] they requite their teacher's kindness."

The Zengyi ahan jing further says,198 "In a stupa you should not bow to other people."

The Shisong lü moreover says,199 "In front of the Buddha's stupa and the stupas of śrāvakas, you and other visitors must not bow to one another." Again, the Wubai wenshi says, "You cause offense if you bow to other people in front of the Buddha's stupa."

The Sanqianweiyi jing (i.e., Dabiqiu Sanqianweiyi, T. 1470) further says, "You must not bow while sitting on your seat."

Today, it is often seen in temples and laypeople's houses that the clergy and laypeople bow to the Buddha while still seated. This is extremely arrogant and rude. For instance, when you pay respects to a [worldly] king, how can you do that while sitting on a couch? This is not conduct that is allowed even for a king, not to mention the case of the Dharma King. Can these cases even be said to be comparable?

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The Pinimu lun says,200 "You must not enter a stupa wearing leather shoes or ornamented shoes (Skt. pūla)." These are general names of boots and shoes. The Wubai wenshi says, "You can worship [in stupas] wearing boots, shoes, or flaxen shoes with leather bottoms if they are pure and clean." The [Mohe] Sengqilü says:

When you receive people's bows, you cannot remain silent like a dumb sheep. You must inquire of them, "Are you at ease without sickness and trouble?" or "Aren't you weary and in pain from your journey?" I will explain this. If a person of learning has a certain difficulty and must stay overnight at a temple, he cannot sleep on a monk's bed and mat. Because he certainly does not own one himself, he instead may borrow one and sleep in accordance with the Dharma. However, he cannot sleep in a bed together with a monk.

Therefore, the Baoliang jing says,201 "If you lie on the same bed with a monk, half of your body will wither and you will fall into hell after death and suffer from great pain because of it."

You cannot go to sleep before the monks do. You cannot make jokes and laugh, speak illicit words, act in an undignified way, or disturb people's minds. These [behaviors] are just like relieving oneself of urine, feces, nasal mucus, and saliva. Since [a monastery] is a lodging in which to seek the Dharma, you cannot do these things [inside the building]. Those who go out [of the building in order to do these things] do not incur an offense. When you sleep, lie on the right side of your body and keep your legs together. Be aware of the time of daybreak and remember that you must wake up early. This is to manifest your reason to renounce the world. Therefore, a sutra (i.e., the Mohe Sengqilü) says:

Lying down on your back is the asura's way to rest. Lying down on your stomach is the hungry ghost's way to rest. Lying down on the left side of your body is a greedy person's way to rest. Lying down on the right side of your body is the way that those who renounce the world rest. Wake up early before the sangha does. Come to the front of the monks' living quarters with a solemn appearance and deportment. 205

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Accordingly, the Shami weiyi jing (i.e., Shami weiyi, T. 1472) says, "When you enter your teacher's room, you should snap your fingers three times." Furthermore, the Sanqianweiyi jing (i.e., Dabiqiu Sanqianweiyi) says: When you enter your teacher's room, you must follow five rules. First, snap your fingers outside [of the room]. Second, take off your headgear. Third, bow. Fourth, abide in the teaching and take a seat if you are asked to do so. Fifth, do not forget to hold fast to the sutras. Moreover, the [Mohe] Sengqilü says:

Disciples should wake up at daybreak and enter their teacher's room with their right foot first. After that, they should worship [the teacher] by bowing their heads to his feet and asking, "Did you sleep well?" Therefore, the Shanjian lun says:202

When disciples visit their teacher, they must avoid six places. First, they cannot stand or sit right in front of him. Second, they cannot be right behind him. Third, they cannot be too far from him. Fourth, they cannot be too close to him. Fifth, they cannot take a higher seat [than his]. Last, they cannot stand on his windward side. You must stand to his side neither too close nor too far so that the teacher can hear you [speaking] in a low voice without wasting his esteemed power.

Moreover, when you want to walk, advance and stop in a solemn manner. No one can leave the teacher [while walking].

Therefore, the Shanjian lun says, "When disciples follow their teacher, they cannot be seven [or more] chi away from the teacher." The Shami weiyi jing further says, "When disciples follow their teacher, they must not step on the teacher's shadow."

I will explain this. When women enter a temple, the key points of the teaching are the same as mentioned above. However, they cannot take higher seats than men do, imitate each other, talk casually, wear makeup on their faces, illicitly flirt, push each other, or touch others with their hands. They must concentrate their minds, tidy their appearance, follow others' instructions and commands, and holding incense make an offering wholeheartedly, repent their sins, and have self-reproachful [thoughts]: "I was reborn as a woman 206

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and I am always apart [from liberation]. In this place I have no cause to cultivate and respectfully receive the wondrous Dharma. I cannot have implicit faith in myself. I do my best depending on others. How painful it is [to be a woman]! I lament deeply."

When they see a novice, they should bow to him just as they would to a great monk. They must not fail to pay their respects to a monk simply because he has a minor position. Although he is humbler than a great monk, he is more noble than secular people. They should do their best and practice the Dharma in these ways. Since the key points of the Dharma are numerous, I have explained them in detail in [Fascicle 21,] Chapter [Twelve]: Men and Women.203 I will explain this. When you, men and women, finish the activities of your cultivation and wish to leave the temple, bow three times before the Buddhist stupa. You must also circumambulate [the stupa] three times, and with joined palms chant hymns and then withdraw. After departing through the temple gate, bow again. If you see a monk, bow to him, and if there is a small group of monks, bow to the entire group.

Therefore, the Shanjian lun says:

When you worship the Buddha, circumambulate him three times, bow to him three times, bow to the four directions, join your palms and and raise your hands to the top of your head, step backward, and withdraw. Never look [directly] at the Tathāgata. Bow once more then turn around to face forward and depart.

Show your admiration and love for the Three Treasures and offer your requital of their kindness.

Generally, the intention to enter a temple creates the condition to renounce the world. The act of building a temple establishes the cause [to be reborn in] the Pure Land. The act of making offerings to monks becomes the path leading to emancipation. Therefore, I think it severely contradicts the Dharma when debauched vulgarians with poor qualities enter the buddha land of a monastery and donate items they own, [but] if when they return home they atone for their sins by giving trifles, it indicates that monks have the gift of the Dharma (i.e., expounding the Dharma to laypeople) and laypeople have the alms of material goods. If things are done properly, both Buddhist clergy and laypeople have advantages.

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