A Forest of Pearls from the Dharma Garden Volume VI

Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts

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The profound teaching covers the Western land. The Buddhist Dharma perfects the compassion of the East. A large river opens a small box of treasures. A temple lets down a golden rope.

An embroidered window set high can reflect. Colored square wooden blocks piled up support each other. The god of the sun vehicle does not withhold his assistance. The god of clouds may be relied on.

I am puzzled if a bright tower is a beacon of war. A dark window looks like a hole chiseled in ice. Far ahead a shooting star descends.204 On a long lintel, dewdrops from the previous night solidify. The first light of day moves toward a gate ornamented with flags. Above the emperor's road, the evening clouds rise. There are many mysterious things in Jeta Grove. The bamboo garden is full of auspicious signs. Having only poor writing skills, it is difficult to put them in order. For this humble body I privately despise myself. Calmly, I can only wait.

It is difficult to be eternally competent enough to receive blessings. Historical Accounts of Sacred Responses to Human Faith and Meritorious Acts

[Testimonies of] nineteen temples are briefly cited. [Jianyuan Temple or Taiqingli Temple in Jiankang During the Jin Dynasty] During the Jin dynasty Jianyuan Temple was the foundation of Taiqingli Temple in Jiankang (near present-day Nanjing). It was built by a court lady, Great Consort Chen, close to a mansion near the north gate of the imperial palace, during the Song dynasty in the second year of the Yuanhui era (474). Divine conservation of relics [of the stupa] continuously occurs. Every night [the relics] emit light.

At the back of the Buddha Hall of the temple two images, of King Kapila and of King Vaiśravaṇa, were painted. If a monk does not have proper manners 208

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or a young male servant is rude and slights others, [the two images] invariably and quickly manifest peculiarities and cause the person concerned to become more respectful. If the person is reverent and sincere, performs a ritual for penance, and shows an earnest mind, there is the sound of snapping fingers in the air or [the two images] circle them in orderly fashion and protect them. During that time, if they pray for happiness, their prayer will be realized. [Lingwei Temple Located in Jianglin Village on Mount Zhong during the Song Dynasty]

During the Song dynasty Lingwei Temple was located in Jianglin village on Mount Zhong in Jiankang. Fayi Śramaṇa built it in the third year of the Yongchu era (422) of the Song dynasty. In the final years of the Jin dynasty there was a lofty and outstanding śramaṇa [in this place], but he did not show any remarkable achievement.

[Fayi] lived in a mountain cave and drank water from a valley. He always stayed on the slopes of Mount Zhong. One night [Fayi] abruptly heard monstrous rocks collapsing; the sound shook the grove. The next morning, he walked to the place and saw a crystal-clear fountain with transparent waters. Accordingly, he gathered the people and made a building known as Lingwei ("Wonderful Flavor") Temple.

[Pingdeng Temple in Hanzhong]

Regarding Pingdeng Temple in Han[zhong prefecture (present-day Shaanxi province)],205 King Wumu of Guangping (i.e., Yuan Hui of the Northern Wei dynasty) donated his house and built it.

Outside the temple gate there was a gold statue, two zhang and eight chi tall. The marks of its physical excellence were upright and solemn, and there were always marvelous efficacies [associated with it. The statue] brightly indicated a good omen or an extraordinary occurrence in advance of any good or bad luck in the country.

In the twelfth month of the third year of the Xiaochang era (527) the statue had a sad expression on its face and shed tears. Its entire body was dripping wet. At that time people called it the Buddha's perspiration. People from the city left the marketplaces and came to see it. A bhikṣu wiped its tears with a clean cotton cloth, and the cloth was completely soaked in an instant. He used a new cotton cloth to wipe [the statue], and it was again immediately 209

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soaked. This went on for three days and then stopped. In the fourth month of the next year Erzhu Rong entered Luoyang and slaughtered officials of all ranks; corpses covered the earth.

In the third month of the second year of the Yong'an era (529) the statue again emitted water, and the common people of the city again witnessed it. In the fifth month [the king of] Beihai (i.e., Yuan Hao of the Northern Wei dynasty) entered Luoyang and Emperor [Xiao]zhuang fled north. In the seventh month [the king of] Beihai suffered a crushing defeat. More than five thousand young men from the Yangzi and Huai River basins led [by the king of Beihai] were taken prisoners and not even a single person was able to return to his homeland.

In the seventh month of the third year of the Yong'an era (530) the statue again sorrowfully wept and emitted water again, just as before. Since the government and the people had experienced strange effects every time [this had happened], they trembled with fear. [Government officials] forbade people to go see it. In the twelfth month, Erzhu Zhao entered Luoyang and captured Emperor [Xiao]zhong. The emperor passed away in Jinyang. The imperial palace [in the city] remained vacant without the emperor for one hundred days. Only Erzhu Silong, Director of the Imperial Secretariat, and the king of Muleping in Sizhou protected the city. So [traveling] merchants and travelers could go everywhere and burglars did not rise up. [Baita Temple Located in Sanjing Village in Moling During the Shengping Era of the Jin Dynasty]

Baita ("White Stupa") Temple is located in Sanjing village in Moling. During the Shengping era (357-361) of the Jin dynasty, phoenixes gathered there. Accordingly, the place was called Observatory of Phoenixes. In the second year of the Shengming era of the Song dynasty (478), the founder of the Qi dynasty built [this temple].

At the start of the construction of the temple, since the mountains were high and it was difficult to collect water in the valley, Fahe Bhikṣu made an oath, "If it is possible to dwell in this place, water should appear spontaneously." He then began to dig a well in front of the dining hall. Less than several ren below [the surface of the ground], a spring of clear, transparent water flowed out. [The water] was sweet, fragrant, fresh, and good. The flowing water [of this well] has never dried up.

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[Baima Temple Located in Zhonghuang Village in Jiankang During the Jin Dynasty]

Baima ("White Horse") Temple is located in Zhonghuang village in Jiankang. It was built in the second year of the Taixing era (319) by Emperor Yuan, a wise ruler of the Jin Restoration.

In the past, a foreign king intended to destroy the Buddhist Dharma. He ordered the people in remote lands in all directions to destroy stupas. When Zhaoti Temple was about to be destroyed, a white horse suddenly came from the west. [The horse] neighed mournfully while going around the stupa, prancing in the air and landing down on the ground. The horse's cries went on for a day and a night without ceasing. When this incident was reported to the king, he secretly wept, felt deeply ashamed, and reproached himself. He immediately issued a decree throughout the land to stop [the destruction of the stupas]. Those that had already been destroyed were restored. Due to this white horse, the great Dharma became more widespread. Accordingly, [the name of the temple] was changed from Zhaoti to Baima. This name was also used as the designation of the temple [in Zhonghuang village in Jiankang]. [A Stone Bridge and a Sacred Temple on Mount Tiantai in Linhai] As for the temple on Mount Tiantai at the beginning of the Eastern Jin dynasty, there was a śramaṇa called Bo Daoyou or Zhu Daoyou, who energetically waded across mountains and rivers and thoroughly surveyed unusual things. He came to know that no one had ever crossed a certain stone bridge on Tiantai. He lamented, "Why is that? If people are in this condition, it means not even a single one has a sense of virtue. Therefore, they cause themselves to see a nearby sacred temple as being a thousand li distant." Thereupon, [Daoyou,] carrying his staff with metal rings, went there alone. As [Daoyou] proceeded toward the stone bridge he observed precipices all around. After awhile he realized that there were many stone bridges on that mountain; there were also sacred temples. He was prepared to cross them even at the risk of his life. A rainbow-like bridge spanned the valley, below which was a bottomless abyss. The top platform [of the bridge] was about one chi wide. Moss grew on its sides. It appeared that the bridge led to the east side, but the west side was blocked by a large rock. Even if someone were to climb and cross it, the path did not continue. [Dao]you then had another thought and hoped to stay east of the bridge for the night. 211

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Soon he heard from a temple to the west the sounds of a qing ("sonorous stone"), a sutra being recited, hymns being chanted, the leading voice chanting a sutra, and [the sound of] a semimonthly meeting (Skt. upavasatha) being held. All of these sounds encouraged him in turn. He was restless throughout the night and heard a voice saying, "Ten years from now you will come here and live. Why is it necessary to strive so strenuously now?" but he still could not rest. Morning and evening he felt regretful. He cut and tied grass to make a hermitage, and sat in meditation for years.

Later when he approached the bridge he saw that a hole had opened up in the [large] rock and the path across the bridge was level. Accordingly, he could quickly cross [the bridge]. He saw that the buildings [of the temple] were grand and its stupa was extraordinary and wonderful. Mysterious monks spoke to [Bo Daoyou] and welcomed him just as if they had known him from earlier times. When the mealtime came to an end [Daoyou] mentioned his intention to stay there. The monks said, "Ten years from now, you will return here. Why do you exert yourself to live here before then?" They saw [Daoyou] off and after he crossed the bridge, the passage through the rock was closed off. During the Taiyuan era (376-396) of the Jin dynasty, [Daoyou] passed away in the mountain hermitage. His body appeared to be green and he sat straight upright as if he were alive.

Wang Xizhi heard this and went to [Daoyou's place]. He saw the precipices from a distance and admired the view. Today if anyone tries to go to that place, they lose their way in the clouds.

[The Sacred Temple on Mount Penglai in the Eastern Sea] During the the Song dynasty, Zhu Lingshi was appointed as a diplomatic envoy and went to Liaodong (in present-day Liaoning province). On his way back he and [his men] got lost. Following the wind, they sailed on the sea and after a month they reached an island. Their supplies of food and water had run out so they went onto the island to look for a spring. Eventually, they climbed far up a mountain, where they found a temple. The buildings were the most solemn that they had ever seen. A monk asked them where they had come from. [Lingshi] explained what he had experienced. [The monk] provided food and water, and asked whether they would leave or stay. [Ling]shi replied, "This is a dwelling for sages, not a place where ordinary people can 212

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live." The monk said, "Do as you please if you wish to live here." [Zhu Ling]shi earnestly declined the offer and wanted to return [to the city]. The monk told him, "This place is more than two hundred thousand li away from the city." [Ling]shi and the others were startled to hear this. [Lingshi] fearfully asked, "If so, in what way can we go there?" The monk replied, "I will send you there. Do not worry!" and further asked, "Do you know Monk Beidu?" [Lingshi] answered, "Yes, I do." [The monk] then pointed to a bowl and a bag hanging on a wall and said, "These are his. Because he made a minor offense he was punished, and stays in the human world." The monk then took the bowl and bag and gave them to [Ling]shi. and then wrote a letter, but the words were unrecognizable. [The monk] said, "Give the letter and the bowl to Beidu. I will send a novice with you. Do not follow the route you took to come here! Here is a direct route. Return to your ship quickly!" They arrived at the shore in an instant. The novice put a bamboo staff on the bow and said to [Lingshi and his men], "Just close your eyes and listen to [the sounds while] you are traveling!206 We will not operate the ship's rudder." They immediately [closed their eyes] in accordance with his words and heard only the whistling sound of wind. If anyone had stealthily looked, he would have seen that the ship was up in the sky amid the clouds, flying over the mountains, forests, and sea. In as brief a time as it takes to count one's breath, they arrived at Yangdu (i.e., the capital of the Song dynasty). There was a large floating bridge. They saw Beidu sitting on a railing of the floating bridge, singing to himself, "Well, well! Lingshi has already arrived." The letter spontaneously flew into [Bei]du's hand and he said in surprise, "How did you get Monk Penglai's letter to call me back?" [Zhu Lingshi] then explained the story and gave the bowl to him. Holding the bowl in both hands [Beidu] said, "I have not seen this bowl for more than four thousand years." When he threw [the bowl] up, it went into the clouds, and when it came back down, [Beidu] caught it.

During the Taichu era [Beidu] died without any apparent cause.207 The details are found in the Gaoseng zhuan (Biographies of Eminent Monks). [The Divine Temple of Tangshu Valley in Linhe, Fuhan (i.e., Hezhou)] At the beginning of the Jin dynasty, Tangshu Valley Temple was located fifty li northwest of Hezhou (in present-day Gansu province). If you cross by 213

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the Fenglin ferry and climb Changyi Mountain, you will see [a mountain] called Mount Jishi to the south. According to the "Yu Gong" chapter [of the Shujing (Book of History)], this is the edge of the territory from which [Yu, the founder of the Xia dynasty,] caused a river to flow. Myriad peaks vie with each other to stand out, each of them with an extraordinary natural feature. Some look like a treasure stupa or a multistory building. Pine and cypress trees reflect on the mountain rocks, and the red color [of the flowers] and the green color [of the forests] decorate the peaks. What could cause this place to be as beautiful as this but a supernatural accomplishment of Mother Nature? If you go an additional twenty li to the south, you reach a valley. The mountain was excavated to create chambers, and a bridge was built so that people can cross the river. Many flowers, fruits, and vegetables surround the temple. Even today there are monks residing [at the temple]. To the south there is a stone gate near the riverside.

An inscription engraved on a rock reads, "[The temple] was erected during the Taishi era (265-274) of the Jin dynasty."

In a valley east of the temple there is a temple of heaven. Even if you thoroughly inquire about its location, there is almost nothing to identify [the location of that temple]. However, people often hear the toll of a bell. Furthermore, there are mysterious monks. [The temple] takes the name of the valley and is called Tangshu. [The term tangshu] means "spirits" in the language of the Qiang tribe. Therefore, all the people of ancient and modern times who enter Mount Jishi always encounter a divine sage. If they stay there, they will be enraptured, and suddenly the temple and the monks will appear [before their eyes].

On the northeast ridge a sweet spring flows whose [water] is sweet and clear. Those who drink from it never grow old.

[Zhulin Sacred Temple on Mount Shihu in Xiangzhou]

In the beginning of the Gao royal family's Qi dynasty (i.e., the Northern Qi dynasty) a visiting monk stayed in a temple in Ye (in present-day Henan province) and held a summer retreat (Skt. vārṣika). He had affection for and was congenial with [his roommate], an anonymous monk.

The guest monk was very distressed, suffering from diarrhea. The anonymous [monk] offered wine to [him], but the guest [monk] said, "I cannot [have it]!" The anonymous [monk] said, "Just drink it! Even though wine is 214

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prohibited in the precepts, when you suffer from a disease you can adapt yourself to the condition." Reluctantly, the guest [monk] drank the wine and his condition improved.

When the summer retreat was over [the guest monk] bade farewell and returned to his original temple. After sending him off, [the anonymous monk] left the city.

The guest [monk] asked, "Have you heard anything of Zhulin ("Bamboo Forest") Temple on Mount [Shi]hu?" The anonymous [monk] replied, "Yes, I have heard about it. It has been mentioned in apocryphal stories from ancient times, but no one has been there." The guest [monk] said, "If you are free from attachment, you will reach there. On what do you rely in order to reach there? I shared a room with you for an entire summer and we frequently relied upon each other. I suffered from diarrhea and drank wine, which was good medicine. I did not want to take it, but I drank it to cure my illness.208 I think that I am inferior to others even in this matter. Though the mountain temple is deserted and remote, you should go there some time and see it. I hope that you ascend once and thereby empty your mind." The anonymous [monk] leaped for joy on hearing this. He said, "Most certainly I will go there if I am guided. [If I can reach there,] I could die that evening without regret. In the ninth month I will be able to see [Mount Shihu] and look for [the temple]. I would be happy if you would guide me. Otherwise, I have no way to get there." The guest [monk] said, "Ascend from the east side of Mount [Shi]hu, then cross a small valley to the east and go up further northeast. Then you will arrive at the mountain temple."

In the designated month [the anonymous monk] together with five or six others who were fond of Buddhist services visited a cave temple. A mountain monk asked, "Why have you come here?" [The anonymous monk] replied, "We wish to go to Zhulin [Temple], and on our way we passed by here." The [mountain] monk said, "This is laughable. I have heard only absurd statements [like this about the place]. I have comprehensively wandered east and west of this mountain. Where is this [Zhulin] Temple? From ancient times there is a saying about this [temple,] 'Do not bother yourselves to go!'" [The anonymous monk] replied, "The guest [monk] who spoke [about the temple] was not extremely reckless in his speech. Why then would what he said be false? All we can do is to seek. If we seek but cannot find it, it is not our fault." 215

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Ten or so monks from the cave temple then went with [the anonymous monk]. Following [the guest monk's] description, they ascended from the east side, crossed the valley, and looked for the ridge. Suddenly they saw an old man tilling the ground with a hoe. Moreover, they saw a monk come and plow the rice fields all around. Holding the plow and dragging a hoe, he said, "Last year a Buddhist monk from a government temple let horses completely eat my rice crop. This year they are coming again and treading on my young autumn rice plants." Brandishing the hoe, he drove away the monks [from the cave temple], who returned home; only the anonymous [monk] continued walking to the northeast. The old man said, "I will let you go up the mountain. I pray humbly that insects will devour you."

[The anonymous monk] climbed up using the eastern route. The forest was deeply luxuriant. He heard a voice intoning a verse on the south ridge. The anonymous [monk] called out, "Aren't you the former guest [monk]?" [The voice] replied, "Yes, I am." The monk came out, pushing the bushes aside. They shook hands and said, "It has been a long time since we last met." Together they went to the temple.

Suddenly [the anonymous monk] saw a lofty peak and arrived at the sun. Tall bamboo trees reached into the clouds. Layers of gates opened wide and multistory buildings were arranged in a line. To the east and the west outside a gate were stables and [the gates] were decorated with gold fittings. There were hoofprints of horses, but there were no horses in the stables. When they came to the gate, [the guest monk] said, "Stay here a moment!' He left to inform the upādhyāya [in charge of the temple that the anonymous monk had arrived]. He soon returned and ushered [the anonymous monk] into the Buddha Hall where they aproached and worshiped [the Buddha]. After that they went west and reached a corridor.

The upādhyāya was around ninety years old, with long eyebrows and a high nose. He looked just like a Western monk. There were about thirty officials around him, holding books and studying. Raising a hand, [the upādhyāya] said, "In the mountain temple in the village below there is nothing in particular to see. Why would you walk all this way from afar?" The anonymous [monk] bowed to him ten or so times. The upādhyāya said, "You came here from all that distance and you are very tired. You should stop [worshiping me] and go to a [guest] room."

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[The anonymous monk] was guided to the west residential quarter. He turned [toward] the northeast and saw a monk leaning on a desk, reading a sutra. The anonymous [monk] bowed to the monk, but he stayed there and did not approach [the earnest monk]. He was then guided to the north, went east, and returned to the guest room.

[The anonymous monk] experienced great joy throughout the night. He frequently said that he wished to reside there permanently. [The guest monk] said, "I will leave the matter entirely to the upādhyāya. I will not hinder you from doing so." They waited until morning, when [the guest monk] asked [the upādhyāya on behalf of the anonymous monk who wished to stay at the temple permanently]. The upādhyāya did not approve it. At that point, it was the midday mealtime; the meal was the same as that [in the anonymous monk's temple] in Ye. On parting from [the anonymous monk], the upādhyāya said, "I know you wish to reside here permanently and I understand your friendship [with the guest monk]. Those who have renounced the world, however, should not register their names in two different places. If you receive offerings in your original temple, you may go against [the sangha's rules] and conduct evil. If you definitely wish to reside here permanently, you should remove your name from the register of the other temple. Good! Go!" [The anonymous monk] took his leave and [the guest monk] saw him off. They grasped each other's hands sadly and parted shortly afterward. As [the anonymous monk] sorrowfully walked on for a li, he frequently looked back. The temple, the stupa, the forest, and the bamboo trees were still fully visible. He went two li further and when he looked back they were all gone. He saw only the peak, the precipices, and some trees. He descended to the west. Even though he followed the road he had taken earlier, he did not see the rice fields and the young rice plants. There was neither the old farmer nor the cave temple.

[The anonymous monk] related this for the sake of all the monks. [The Sacred Temple on Mount Mingji in Jinyang]

[When] Emperor Wenxuan (r. 550-559) of the Gao royal family's Qi dynasty resided in Jinyang (in present-day Shanxi province), he ordered a man who rode a white camel, "Go to my temple and take a container of sutras! Go!" The messenger asked, "I do not know what temple you mean." The emperor said, "Just entrust the camel; it knows the temple's location." 217

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[The messenger] departed the city late in the day. The camel moved quickly but then relaxed as if it were sleeping. [The messenger] soon came to a mountain called Mingji ("Profoundly Quiet"). There was a temple on the mountainside. A crowd of novices said, "Gao Yang's (i.e., Emperor Wenxuan's) camel has come!" and led [the messenger and the camel] into the temple. [The messenger] saw an old monk and bowed to him. [The old monk] asked, "When Gao Yang becomes an emperor, what shall I present to him?" [The messenger] replied, "He is already His Majesty." [The old monk] asked, "Why did you come here?" [The messenger] replied, "I was ordered to take a container of sutras." The monk said, "When [Gao] Yang stayed in this temple, he was negligent in reading sutras. Why has he asked for a container of sutras to be brought to him now?" [The monk] directed [the messenger], "Go north. To the east is his original room. You can take the container of sutras and give it to him."

Riding the camel, [the messenger] returned. Just as if he was sleeping or dreaming, he suddenly arrived at Jinyang. He brought the container and reported to the emperor.

Shortly afterward, the emperor traveled to Mujing Temple. At the mouth of a valley there was a fool engaged in the [Buddhist] practice of giving up his body (sheshen; Skt. ātma-parityāga). [This person] could not understood words, but suddenly he said to the emperor, "I will leave first. You should come after." The emperor agreed. That night the fool died. The emperor soon fell ill in Jinyang. Even though people had him walk carrying an ax and the branches of a peach tree on his back,209 blood dripped from his nose and that night he passed away.

[Dafu Sacred Temple on Mount Wutai in Daizhou]

Mount Wutai, located southeast of Daizhou (in present-day Shanxi province), is known from ancient times as the dwelling of supernatural beings. It is three hundred li around the mountain, which is extremely precipitous, lofty, noble, and rigorous. There are five levels on which trees and plants do not grow. But [in the ravine below] there are abundant pine and cypress trees, forming groves. Sutras state that Mañjuśrī led five hundred hermits and went to a nice, cool, and snowy mountain, which is this place. This locality, which is very cold and snowy, is known as Mount Qingliang ("Nice and Cool"). For 218

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this reason, from ancient times many people who seek the [Buddhist] Way stay on this mountain. There are many vestiges and mysterious caves there. The central peak is the highest. It is seven hundred li away from Bingzhou (in present-day Shanxi province), but if you gaze at it [from Bingzhou], you can see it as clearly as the palm of your hand. On the summit are thousands of small stone stupas. These were built by Emperor [Xiao]wen Hong of the [Northern] Wei dynasty (467-499; r. 471-499). The figures of people and horses engraved on the rocks look like new. There is a great fountain called Taihua, with water as pure and clear as a mirror. There is a stupa on each side of [the fountain]. Inside [of the stupa] is an image of Mañjuśrī. Visitors hear a bell tolling and smell fragrance every day, and they often encounter a sacred monk or an auspicious image. In the first210 year of the Longshuo era (661) an imperial ordinance was issued. Huize, a monk of Huichang Temple in Chang'an, was ordered to go there to repair the temples and stupas. [Huize] was sent there twice, and on the last time (662) experienced supernatural restoration activities. Thirty li southeast from the central peak is Dafu Lingjiu Temple. It has been related from ancient times that [this temple] was built by Emperor Ming (r. 57-75) of the Later Han dynasty. Presently there are two seminaries for the Buddhist Way, one on the east and the other on the west. [Buddhist] images were installed there and they still remain.

In the south there is a flower garden that is about two qing in size. In all seasons [beautiful flowers] bloom in succession and reflect each other. Through all ages it has always been like this and no one knows the original cause. During the Zhenguan era (627-649) a Chan master called Jietuo assembled followers211 and practiced meditation. He said, "North of the flower garden four times I saw Mañjuśrī Bodhisattva and his assistant followers filling the sky. It is impossible to fully record all the hermits and extraordinary sages." Recently Chan Master Senglang, who dwelled on the mountain for more than thirty years, also came across hermits and sages who flew away through the sky; only their old fur robes were left behind.

Within thirty li of the south peak there are myriads of celebrated flowers all over the hillsides. It is commonly called Mount Hua ("Flowers"). There is a sacred temple on [the mountain], and the toll of a bell is occasionally heard. A strange person was once seen, with a gigantic body, matchless in 219

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the world. When he talked, he towered over other people. The mountain is very close [to the secular world], but secular people rarely ascend it. Anyone who goes up there certainly experiences extraordinary conditions. [Danling Sacred Temple On Mount Tai During the [Northern] Wei Dynasty] Regarding Shi Sengzhao of Danling Temple of Mount Tai (in present-day Shandong province) in the [Northern] Wei dynasty, his family background is unknown. He had an uninhibited nature and liked to pursue mysterious traces and visit uncanny places. He heard that there were various caves under waterfalls that prominent sages visited and stayed in. In the Putai era (531) during the [Northern] Wei dynasty, he went to Mount Rong (in present-day Shandong province), and found a cave opening behind a waterfall. He entered the cave and went in about five or six li, then left the cave. He went northeast on a small path, walked roughly several li, and found a stone channel that was two or three paces wide. The water ran west; it was pure and clear, transparent from top to bottom. Herbs grew and spread and fresh greens hung down onto the ground. North of the channel was a tileroofed house with three openings. The shape [of the house] was very old and crude. Ears of grain were scattered throughout the front yard, and many sparrows and other birds pecked at them. In the east room were several racks and a yellow fur robe. In the middle room an iron mortar and a couple of tools, along with cauldrons, were completely covered with dust; none had any signs of having been used to prepare meals. Inside of the west room a śramaṇa solemnly sat upright, his knees covered in dust. When [Sengzhao] looked in every direction and far into the distance, he saw only a lush stand of trees, precipices, and a mountain stream. It was not a place where people dwelled. Soon he came across a mysterious monk, who was about sixty years old. His eyebrows were more than one zhang long, and a tray hung from his ear. He and [Sengzhao] joyfully greeted each other as if they had known one another in former times. [Sengzhao] asked [the mysterious monk] where he had come from. [The mysterious monk] answered [Sengzhao], "We three, my fellow students and I, came here to avoid the mundane world. One [of my fellow students] went to some other place and has not come back yet. The other died a long time ago and appears to have entered the meditation of annihilation (Skt. nirodha-samāpatti). He is now in the west room; have you already seen 220

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him? What is the name of the current ruler's [dynasty]?" [Sengzhao] replied, "The Wei dynasty." [The mysterious monk] asked, "Has it been a long time since [the Wei] reign began? Isn't the royal family name Cao?" [Seng]zhao replied, "The [royal] family name is Yuan." The [mysterious] monk said, "I did not know this." [The monk] then took the ears of grain, hulled the grain in a mortar, and made gruel. He went into a grove and picked pears and dates from under the vegetation, gave them to [Sengzhao], and bade him to eat. The [mysterious] monk said, "Only you can eat these. I do not eat them." [The mysterious monk] then asked, "What sutra do you recite?" [Seng]zhao replied, "I recite the Lotus Sutra." Nodding his head, the mysterious monk said,212 "Very good! It is a pure act of diligence. Now there are some sutras on racks in the east room. I will completely recite them in person. Do you wish to hear?" With palms joined, [Seng]zhao said, "I only dare await your command." The [mysterious monk] thereupon divided [the sutras] in accordance with each division and recited them. His resonant voice continued through the night. [Seng]zhao was tired and fell asleep. The [mysterious] monk said, "Go ahead and sleep! I am simply practicing my usual pure activity." He did not sleep even when the morning came, and then prepared a meal for [Sengzhao]. [Seng]zhao thanked him and said, "Fortunately, I was able to respectfully meet you. I must now return [to my home temple] for a short time, but I will come back soon to meet with you and serve you." The [mysterious] monk did not detain [Sengzhao], saying only, "My fellow student has departed. If you come across him, you will be greatly enlightened. I regret you have not met him. Since you have already said you must depart, it is good! Go!" [Seng]zhao looked for the road and was able to return [to his home temple]. [Sengzhao] later gathered some companions and tried to return [to the mysterious monk's place]. He looked for the opening behind the waterfall but could not find it. Today there have been incidents like this in various places on Mount Zhongnan (in present-day Shaanxi province). It is impossible to explain this in detail.

[Jiukong Divine Temple on Mount Taiyi in Yongzhou]

Regarding a temple on Mount Xitou ("Mooring a Boat on a Mountaintop") located in the southern part of Hu county in Yongzhou (in present-day Shaanxi province), originally a boatman had moored a boat on top of that mountain, 221

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so it was named accordingly. In the past, when the Grand Unity (taiyi; i.e., the origin of all things in the universe) had not yet been broken apart, this mountain was in the same range as Mount Taixing (in present-day Henan, Shanxi, and Hebei provinces) and Mount Wangwu (in present-day Shanxi province). The river water from Mount Bailu (in present-day Henan province) was blocked and backed up at the confluence with a river from this [mountain] and was known as Shaohai ("Small Sea"). 213

During the time of the great god Qin Honghai, he was concerned about the vast expanse of agitated water. So he put the palm of his left hand on [Mount] Taihua (i.e., Mount Hua in present-day Shaanxi province) and stepped on [Mount] Zhongtiao (in present-day Shanxi province) with his right foot. Because of this, the Grand Unity broke apart; the river ran through and the earth appeared. The high and eminent mountain was known as [Mount Xitou]. The expression, "To raise the palm of the hand and tread on a distant one in order to let a meander flow" from Zhang Heng's Xijingfu (Poems of the Western Capital) refers to this. 214 Old people say, from generation to generation, "South of [Mount] Xitou is Jiukongxian ("Nine Hermits of Emptiness") Temple. A man was collecting [firewood] on the mountain and when it grew dark he could not find his way home. He stayed overnight, relying on the forest for shelter. During the night he heard a bell toll from a neighboring area. He looked for [the bell] and suddenly found a temple. More than one hundred monks were engaged in the four cardinal behaviors (i.e., walking, standing, sitting, and lying down), but they were silent. The man felt uneasy. When morning came, the temple disappeared. Since then, no one goes looking for [the temple] even though it is located nearby. A monk once came to the mountain and there were layers of peaks and beautiful forests, but he could not climb [the mountain]." Moreover, they say, "In the mountain there are nine caves where hermits dwell." The monk Hongzang of Guiyi Temple near Fuyi town in a large valley on [Mount] Lantian (in present-day Shaanxi province) was courageous. He heard about [the caves] and went looking for them. For days and nights he made the rounds on the precipices of the mountain but only found five caves. [The caves] were very round and clean and looked manmade. Nothing was missing, so it appeared that there were dwellers. Furthermore, Chan Master 222

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Liao of Guangming Temple also went to [the caves]. He had a summer retreat in a cave that is now called Zhaoyang ("Shining Sun"). From [that cave] there is a general view of [Mount] Hua. Nevertheless, [Chan Master Liao] never found [Jiukong]xian Temple.

[Zhulin Temple on Mount Zhongnan in the Qinling Mountain Range] Regarding Zhulin Temple in the great Qinling mountain range south of Ziwu Pass (in present-day Shaanxi province), 215 at the beginning of the Zhenguan era (627) some people who were collecting honey on the mountain heard the toll of a bell, and when they searched for [the bell] they found this [temple]. Someone was residing in the temple building, which was two bays216 wide. There was a large bamboo forest, about two qing in area, on one side of [the building]. The people cut two segments of bamboo to hold honey and collected about five sheng [of honey]. Two people carried [the bamboo containers] on their backs and descended [the mountain]. They found a road and arrived at a frontier garrison of great [Mount] Qin[ling]. They told the garrison soldiers, "It is about fifteen li from the [bamboo] forest to here." The chief of the frontier garrison wanted large bamboos and wished to go cut and obtain some. He sent a man to look for [the bamboo forest] in accordance with the [honey collectors'] words. [The man] passed a valley of small bamboos and came to a place under a precipice. There was an iron chain, about three zhang long [barring passage]. This man from the garrison dragged and pulled the chain, but it was very strong. Moreover, above him were two large tigers on top of the precipice looking down [at him], and they roared loudly. The man was frightened and quickly ran back to the garrison. Later, with a group of ten people he again looked for [large bamboos], but at that time they encountered a very heavy rainfall and returned.

Monk Guizhen of Wuzhen Temple on [Mount] Lantian was young and doubted the existence of the mountain dwelling. Then he heard about [how the people had failed in searching for the large bamboos] so he went there. He arrived at the valley of small bamboos, proceeded northward, and saw the precipices, but then lost his way and turned back. He often spoke of [his experience]. [Gui]zhen said, "It is about fifty li from this bamboo forest to [Ziwu] Pass."

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[Du Sacred Temple South on Ziwu Pass in Liangzhou District] The first courier station south of Ziwu Pass is called Sanjiao ("Three-way Intersection"). East of the station a mountain stream flows from the southeast. 217 The southern slope is several tens of qing in area 218 and has chestnut trees. It is still not known whether monks reside [in this place]. Frequently the toll of a bell is heard, but this is not considered to be unusual. One time a woman from the courier station entered the ravine to collect firewood. She unexpectedly came across a monk, sitting alone on a rock, wearing a patchy robe. He wore nothing on the sides of his body. This woman was a person of faith, and she addressed [the monk], "I did not know you were here. It is about [meal]time. I will return to the courier station and bring food [for you]." The monk said, "I reside on the mountain and I cannot accept a meal from the courier station provided by the government." The woman said, "I have my own food, which is sufficient to offer to you." The monk said, "I also cannot have a meal, even one offered by a faithful person, [at the wrong time (i.e., after noon)]." Concerned that [meal]time would soon end she ran swiftly to get the food. When she returned and looked for [the monk], she could not find even a trace of him. She often ordered her family members and neighbors to search for him, but she never met him [again]. Occasionally the toll of a bell could be heard. This temple is five li away from the courier station. [Juming Sacred Temple in Zhe Valley on Mount Zhongnan]

Moreover, regarding Zonglü ("Palm Tree") Temple in the Zhe valley on [Mount] Zhongnan, recently someone saw a monk, who said to him, "You! Go to a temple and get a headdress!" [The man] asked, "Where is the temple?" [The monk] replied, "It is located on a mountaintop east of Juming ("Torch Light") Temple in the Zhe valley."

The man was about to reach the temple to collect the headdress when he saw a monk coming down from the southern precipice. The monk, who was about fifty chi tall, called out to the man, and he responded. [The monk] said to him, "You should go to the mountain and collect firewood every day. You can get food that is underneath the firewood and eat the leftover cake, but you must not tell anyone how you obtained it." Thereupon, following [the monk's] words, the man found and ate the cake every day. His wife felt uneasy and thoroughly questioned him about it. He could not refrain from explaining it to her and because of this, he became unable to speak. 224

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Years later he again saw two monks going into the valley. The man beckoned to them and pointed to his mouth. He did this three times and then he was able to speak again. He recently died.

Today, when those who enter the mountains approach the mountain [east of] Juming [Temple], they always hear the toll of a bell, and also a strange monk is often seen.

Recently a monk who had heard about these events had an opportunity to enter the valley and saw a monk. He wondered if [this monk] was from Zonglü Temple and asked, "O great virtuous one! Are you a monk of Zonglü Temple?" and [further] said, "I would like to follow you, great virtuous one. May I?" [The other monk] replied, "You may follow me." [The monk] heard only the swishing sound of wind near his ears. He panicked and thought, "Why would this monk be a sage? Probably he is going deep into the mountains where he will cause me to fall down and stop me." At the instant he secretly gave rise to this thought, the monk [whom he had been following] until that moment disappeared. The monk felt very remorseful and angry. He returned and three days later arrived at the mouth of the valley. Thereafter, he lived as a recluse in this place and built a monastery as a base in order to wait for [the mysterious monk to return]. The monastery remains today. It is unknown when and where the monk came to the end of his life. Furthermore, the southwest area of Ku ("Storehouse") Valley on [Mount] Zhongnan is called Hulu ("Gourd") Valley. A person was collecting and cutting wood on the mountain when by chance he found a temple that consisted entirely of a stone building with a stone gate. Within the gate, jeweled vessels were arranged, of excellent quality and high value, but he did not see any monks or other people. The [vessels] were items used by monks for offerings. The man walked around and recorded the location. He hung a gourd he personally owned on a tree at the side of the [stone] building [to mark the spot]. He then descended the mountain, summoned some villagers, and returned to look for [the temple]. There were gourds hanging on all the trees in the valley, so there was no way to identify [the temple]. Even today people come to this mountain. It is said, "The doors of the stone gate are close to a cliff and are halfway embedded in the mountain. Even though the top half is above the ground, it cannot be opened by human power. Today the valley is called Ku and the region is called Tianzang ("Heavenly 597b

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A Forest of Pearls from the Dharma Garden, Volume VI Depository"). Therefore, the administrative district and the community at the mouth of the valley are all called Tianzang. If we wish to fathom the inside of the mountain, it will reveal itself to the people when Maitreya descends to be reborn in this world."

[Sacred Temples on Various Mountains, By Which

People Are Moved and to Which They Offer

in Worship, Recorded in the Xiyuzhi]

The Xiyuzhi (Annals of the Western Region) says:

In the southwest of Udyāna kingdom is Mount Daṇḍaka. On the mountain there is a temple with many monks. Every day donkeys carry food there, but there is no driver controlling them. [The donkeys] come on their own, leave food, and return. No one knows where they dwell. The Xiyuzhi says:

Wang Xuance arrived on the twenty-seventh of the ninth month of the fifth year of the Xianqing era of the great Tang dynasty (660). The head monk of Puti ("Bodhi") Temple was called Jielong. 219 He set up a great assembly for the Chinese envoy Wang Xuance and others. Each of the followers in the envoy offered ten duan (five bolts) of beautiful woolen cloth as well as tableware [to the sangha]. Next, they gave the envoys presents such as the pearl obtained from under the chin of the Black Dragon. Eight boxes of large pearls, a Buddhist stupa made of ivory, a treasure stupa of relics, and four buddha seals were recorded. On the first day of the tenth month, the head monk of the temple and other sangha members sent the envoy off and went five li west. They parted from the envoy in tears. [The head monk] said, "The law of nature is that it is difficult to meet yet easy to part. In addition, I, Jielong, am old. This temple is the place where all buddhas attained buddhahood. Please report to the throne for us and keep this [temple] in mind. The Great Awakened One said to cultivate for the future. If your intention is to be diligent and industrious, there will be no hindrance." [This envoy] extensively recorded the stupas, mysterious sites, and good 226

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auspicious signs and omens of the Western Region in detail as mentioned above in Chapter [Twenty]: Feeling Auspicious Omens.

When we respectfully inquire about the Buddhist Dharma, it has been six hundred years since it was introduced to the east. There are fully three thousand volumes of books concerned with the Three Treasures. Among them are many [books regarding] the virtue and importance of distinguished monks. There have been one thousand people who performed supernatural powers, transformations, or experienced auspicious omens. From ancient times sovereigns, vassals, recluses, and hermits who were proud of their talents became complacent, and looked down on ordinary people. At the same time, they revered [distinguished monks] as if [they] were wise people or sages. This is presented in their biographies; it is impossible to explain in detail. Therefore, the Ru dasheng lun says: 220

Among honored ones and sages there are sixteen great arhats such as Piṇḍolabhāradvāja and Rāhula. They resided in the world and thoroughly understood the Dharma. In addition, there are nine hundred million sages who have nothing more to learn (i.e., arhats). They also reside on this continent before entering nirvana.

In accordance with this, it is known that at present many monks dwell in various mountainous or coastal areas. People often hear the sound of the qing ("sonorous stone"), or they look for [the qing] and come across a temple. Are these not places where sages live?

I will now further summarize all sections by dividing them into three periods of time. The first phase is [the kalpa of] the retention of the universe. The second phase is the auspicious kalpa (i.e., the present cosmic period). The third phase is the period when Śākyamuni is a buddha [in this world]. If the function of the first phase, the kalpa of the retention of the universe, is said to be happiness or unhappiness, it is just like events in the past kalpa enumerated in the Xiyu[zhi]; it is just like [the place where] the Bodhisattva gave up his body and the blood he shed still exists, the place where the children deserted by Sudāna were beaten with a stick by a brahman and shed blood, the place where [Śākyamuni] spread his hair over the mud [for the sake of Dīpaṅkara Buddha], the land where [Śākyamuni] gave up his body to seek a verse [for enlightenment], the place where [King] Candraprabha 227

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was beheaded [by Raudrākṣa following King Bhīmasena's order], and the place where [King] Sivi fed a hawk from his own flesh. These vestiges are all considered to be of the former kalpa.

When we consider all the disasters and disturbances [that have happened since], how can [these vestiges] still exist? Distinguished monks of India also doubted this and came up with explanations. Whatever we inquire about, nothing should remain unanswered, but these are the traces of past events. A monk explained, "This is due to the Tathāgata's supernatural power and bodhisattvas' excellent resolutions and actions. Even though there are the three calamities [at the end of each cosmic change], they cannot remove and exterminate [these vestiges]. Later, when the [new] universe comes into existence, [these vestiges] are retained and collected." Moreover, someone said, "In the change of the three calamities everything from the past is removed. As a result, there is not even a single crack in which old dust remains." It is now said that a stupa exists. Isn't this contradictory [to the statement above]? Various virtuous people explain, "If something is, however, not a sacred vestige, then there is not even a single crack in which it can remain. The [stupa] is fully bestowed with sacred power. Therefore, it can exist for a long time. This is intended to cause the masters of later generations to seek the truth and follow it. The hope is that they will long for a sacred vestige and attain the [Buddhist] Way by relying on it. When the [new] universe first comes into existence, the vestiges from ancient times reemerge. They are all created by the Buddha's supernatural power and transformation. Therefore, the first of five wonders is the Buddha's supernatural power." Consequently, events that happened in the past kalpa are recorded.

The second phase is the current cosmic period. To clarify this, there are four points in interrelation, just as if a thousand buddhas were to share the same almsbowl. Therefore, an exposition says, "When Śākyamuni received food, the four [heavenly] kings offered an almsbowl to him. After his nirvana, [the bowl] was circulated and came to Vaiśāli. Eleven hundred years later it reached Gandhāra, and from there it went to western Yueshi, to Khotan, and to Kizil.221 Next, [the bowl] arrived in China, returned to Siṃhala (presentday Sri Lanka), went back to India, and ascended to Tuṣita Heaven. Maitreya saw it and said, 'Śākyamuni Buddha's bowl has now arrived here.' People made offerings to [the bowl] for seven days, and then it descended back to 228

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the dragon palace. When Maitreya attains buddhahood, the four [heavenly] kings will again offer it to him. Second, the Buddha's shadow and one thousand buddhas remain in the dragon palace. Third, when the Buddha expounds the Dharma on the square rock, one thousand buddhas sit in attendance under the jiantuobeibo tree.222 Fourth, the rise and decline of stone stupas and one thousand buddhas are the same in duration."

In the exposition above, the vestiges of the four [past] buddhas' daily lives are clarified. Accordingly, it can be understood that [stone stupas] will also be suppressed in the future.

The third [phase] clarifies Śākyamuni's entire life, through which [the vestiges] vary. If the ways of heaven and the stairs made of the seven treasures [by which Śākyamuni descended from Trāyastiriṃśa Heaven] disappeared, there would be no remnant. The number of King Kaniṣka's great stupas would change from seven to three. The bodhi tree dies and yet regenerates. The Buddha's traces are destroyed and yet reemerge. A willow branch is broken and yet [a new one] emerges. Even when the relics are examined, they become more wondrous. All things are just as in these examples. Therefore, sacred responses become obscure after the Buddha's [lifetime]. With regard to Kukkutapādagiri, Kāśyapa remains there in order to teach a compassionate saint (i.e., Maitreya). In the mountain palace he debates clearly and conducts himself properly, waiting for the Sage [to descend]. Zhuqu is his companion in the samādhi of extinction and Mallikā is his arhat follower. The circumstances [for Maitreya's descent to this world] have not yet arrived. [The Buddha's] supernatural edification is given even in remote regions. Everyone comes to clearly understand [the teaching]. He fully explains and shows [the truth] to all ordinary people, mercifully leads sentient beings, and pacifies the minds of all sentient beings.

[General Explanations of Traces of Edification

in Central and Border Regions and

Records of Invoking Spirits]

According to Vinaya Master Daoxuan's Ganyingji (Records of Sacred Responses to Human Faith and Meritorious Acts):223

[I, Daoxuan,] asked a heavenly being, "As for Hedong ("East of a River") Temple in Jingzhou,224 it is very large. Dharma Master Song of Cien 598a

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("Benevolence") Temple and I have had a friendly association for years. He was a student of Dharma Master Luoyun of Hedong Temple. [Song] said, 'Originally in this temple (i.e., Hedong Temple) a myriad of monks dwelled; it was the largest in China.' I was happy to hear this. The designation of Hedong cannot be understood; I ask you to thoroughly explain it. It is also a broader aspect of the Buddhist Dharma." [The heavenly being] replied, "The royal family of the Jin dynasty moved the capital to the south. Guo Pu (276-324) was a man of great learning.225 Zhou Fang's Ditu (Map) says, 'This was formerly the capital of the Jing and Chu area (present-day Hubei and Hunan provinces).' [The people of the Jin dynasty] intended to place [their new capital] in Xiazhou (in present-day Henan province), but they found it was too close to the mountains, so [the plan] was abandoned. Therefore, this place had the designation Yidu ("Appropriate Setting for a Capital"). The proposed site was then moved down to Songzi county. This region had a geographical feature of an image of a national capital. At that place, a pit was dug and a sample of the soil was weighed on a scale. They found that the [soil] was too light. The original pit was examined but again they were dissatisfied with the [makeup of the] soil. [The work] was then stopped." "[Someone] said, 'From ancient times, Jinling (present-day Nanjing) has the [spiritual] energies to produce a king; even today, these energies are not exhausted. Surely [from Jinling] we would rule [the country] for three hundred years.' Thereupon, Jianye (i.e., Jinling) was chosen as the national capital. Accordingly, Hedong [Temple] was moved here. People from the four families Pei, Xue, Liu, and Du resided there. The area is between bends of the Yangzi River; it is similar to Hequ in Puzhou (in present-day Shanxi province). Therefore, it has the name Hedong.226 "There are two temples, one in the east and the other in the west. When Fu Jian [of the Former Qin dynasty] attacked the [Eastern] Jin dynasty [in 383], the areas on the north bank of the Yangzi River in Jingzhou were entirely confiscated and subordinated to the [Former] Qin dynasty. Huan Zhong, the governor of Jingzhou, requested that Dharma Master [Tan]yi cross over the Yangzi River and build the east temple in order to receive monks from Changsha Temple and to build the west temple in order to receive monks from Siceng Temple. After Fu Jian passed away, the region 230

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on the north bank once again belonged to the Jin royal family. All the monks from Changsha and Siceng returned to their original temples. Accordingly, the two temples in the east and the west stood grandly, as before.

"From the [Eastern] Jin dynasty on, in the Song, the [Southern] Qi, the Liang, and the Chen dynasties there were always several hundred sangha members. From the end of the Chen dynasty to the beginning of the Sui dynasty there were thirty-five hundred distinguished monks and several thousand temple workers.

"The grand hall was thirteen bays [wide]. The beam that runs between two pillars was fifty-five chi long. The ancones were set one upon another. This was a spectacular sight in the country. Shi Daoan of the universe immediately sent his disciple to what was built by Dharma Master [Tan]yi. From the [Eastern] Jin dynasty up to the Tang dynasty, nothing was damaged. Each of the four iron cauldrons in front of the hall holds more than ten hu [of water]. Therefore, lotus flowers are planted in them. "A stupa in front of the hall was erected by Yiji, king of Qiao (in present-day Anhui province) of the Song dynasty. Plain images in the stupa were made by artists of Trāyastriṃśa Heaven. Many gilt bronze images, curtains made of treasures, flying hermit figures, pearls, and beautiful jade pendants in the Buddha Hall were created by heavenly beings of the four heavenly kings.

"Within the temple, the monks together with guests of honor numbered more than ten thousand. There were fifty-three people in the key position of giving a talk; thirteen [of them] attained the fruition of sagehood. Each of them had one thousand monks and there were more than five hundred other minor Dharma masters. There were forty Vinaya masters who specialized in the Shisong lü; nine of them attained sagehood. There were roughly eight hundred Mahayana and Hinayana meditation masters; two hundred and twenty-four of these masters attained sagehood. Their disciples were solemn. It is impossible to completely describe all of this. "Temple law established the system that those who recite sutras numbering at least sixty pages are excused from [the duty of serving as] Buddhist deacon (weina; Skt. karma-dāna) and those who recite the Lotus Sutra are excused from [the duty of] manager (zhisui). 231

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"The five-storied temple buildings are made entirely from seven beams. Today there are large and small branch temples in ten sites. Two branch temples, Banzhou and Fangdeng, are solemn and superlative. Particularly in summer there are always a thousand visitors. Corridors and small rooms attached to the main building on all sides have ten thousand bays in total. The temple has three gates; [each gate] is two stories high and seven bays wide. A couple of temple edifices are set up side by side without overlapping. In accordance with the numbers belonging to the Thearch,227 [this site] has been stable for a long time. The buildings are now more than three hundred years old but nothing is damaged or decayed. The great temple of the East River is the only lofty one here. When the sunlight reflects on the riverbed, it is said to be a grand view." I further asked, "Śākyamuni's Child of the Entire Universe (i.e., Shi Daoan) looked up respectfully to the world and said, 'Riding on a red donkey I see Jing[zhou] and Xiang[zhou] from morning to night.' I do not know [the meaning of this]. What do you think?" [The heavenly being] replied, "This is false." Again I said, "If it is false, why is there a donkey terrace (lütai) in the vicinity of [He]dong Temple and the village called Zhonglü ("Middle Donkey") south of [Mount] Xian? That is the basis for speaking of riding on a donkey." [The heavenly being] replied, "You are wrong. People of later generations built the terrace at the temple and planted trees as offerings. Is there a donkey tethered at the side of the Buddha Hall? Moreover, regarding the name Zhonglü, it is originally the former land of the state of Lü and the state of Jun.228 People of later generations did not have thorough knowledge of this so consequently [this story is] regarded as false, and so on."

[End of] Fascicle Thirty-nine of A Forest of Pearls

from the Dharma Garden

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Chapter Thirty-seven

Relics

This chapter consists of five sections: (1) Explanation of the Intention, (2) Quoted Testimonies, (3) The Buddha's Shadow, (4) The Way to Divide [the Relics], and (5) Gratitude for Merits.

1. Explanation of the Intention

The Sage's virtue is far beyond that of heavenly and human beings, his principle is more subtle than that of the Six Classics, and his spirit is more lofty than numerous scholars. His vestiges surpass all others and his historical relics exceed those of wise people. Since the conditions for his edification of sentient beings ended, he concealed himself from the mundane world. Therefore, [each of] the eight branches of the twin śāla trees follows what its significance indicates. This also explains why his relics are divided into eight portions. 229

[The Buddha] entered the vajra samādhi in which he had previously separated his entire body into parts. He intended to cause bliss to spread over all heavenly and human beings and merit to spread on land and sea. Regarding the categories of his [relics]: teeth, hair, and nails, a kind of parietal bone, and the pupils of his eyes, personal items such as his robe, bowl, bottle, and staff, places in which he had sat, and traces on which he had trodden—everything was encompassed. Throughout the ages, the Sage endlessly makes transformations. His propitious responses come repeatedly and his auspicious light frequently shines brightly. Both wise and foolish people see them equally. How could they doubt them and become deluded?

Moreover, sages and virtuous people like the Three Augusts, the Five Thearchs, the [emperors of] the Xia and Yin dynasties, King Wen and King Wu 233

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[of the Zhou dynasty], Confucius, Zhuangzi, and Laozi are all followed and respected. Their bones were buried on Mount Wuquan; their cremated remains are in China. Their reputations abide, yet who recognizes their vestiges? We rarely know how we will receive rewards in the future for the merit we make in this existence. Is this comparable to the fact that the body and shadow of Śākyamuni, the Great Sage, immortalize his glory? The ways of his responsiveness and people's receptivity have not been exhausted, and esteem for him continues to spread. There are traces of inheriting his edification in the trichiliocosm. He pulls [sentient beings] out of delusion and defilement in as many realms as there are grains of sand in the Ganges River, and creates the path that shows the truth. It is always distinguished to follow the significance [of his teaching]. The purpose of realizing emptiness is equal to that [of realizing] ultimate reality.

2. Quoted Testimonies

The word śarīra (sheli, "relic") is the Sanskrit term used in the Western Region. In this country [relics] are called gushen ("bones of a human body"). Unfortunately the term [gushen] is incorrectly used for ordinary people's remains. Therefore, the original Sanskrit term [śarīra] is retained for the purpose [of identifying the Buddha's relics]. There are three kinds of relics. First is the relic of remains, which are white. Second is the relic of hair, which is black. Third is the relic of flesh, which is red. Bodhisattvas and arhats also have three kinds [of relics]. In the case of the Buddha's relics, even if they were struck with a hammer, they would not break into pieces. The relics of his disciples break into pieces if they are struck with a hammer.

Furthermore, the Pusa chutai jing (i.e., Pusa cong doushutian jiangshen mutai shuo guangpu jing) says:

The World-honored One told the entire assembly, "I remember the meritorious conduct that I practiced in ancient times. I gave up my body and received another one numerous times. I will now give you the teaching of one's body.

"Relics of all buddhas' buried bodies (Skt. śarīra) exist in the vajra land.230 The vajra land is eighty-four trillion li deep. On the bottom are 234

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the relics of all the buddhas' cremated remains (Skt. dhātuyo); they all exist there. There is a buddha land called Miaoxiang ("Wonderful Fragrance"). Its buddha is called Buzhu ("Not Staying," Skt. Apratiṣṭāna) Tathāgata who possesses the ten epithets and expounds the Dharma." The Buddha told the assembly, "Under the relics of [all buddhas'] cremated remains the land is eighty-four trillion deep. That buddha land is pure. Its buddha is called Bianguang ("Lighting Everywhere"); he possesses the ten epithets and expounds the Dharma. Furthermore, under that land there is the land called Shiwujinzang ("Giving an Inexhaustible Store of Merits"). Its buddha is called Quanzhu ("To Exhort Others to Help"). Again, under it is the land called Fahu ("Dharma Drum"). Its buddha is called Shanjian ("Virtuous View"). In that land there are the relics of buried bodies. All the past ten million billion buddhas kept their relics. I also have my portion of relics in that land."

Moreover, the Hailong wang jing says:

At that time, all the dragons addressed the Buddha, "O World-honored One! You are now returning to Jambudvīpa. We, all the dragons in the sea, will have nothing to rely on. Please show us great compassion! At the time of the Buddha's nirvana, please leave all your relics in this great sea! All of our species will be able to make offerings [to your relics]. We will continue to add merit, promptly free ourselves from status of being reborn as a dragon, and quickly attain the highest, right, and true Way. O Buddha! Bestow favors and awesome virtue on us! In addition, allow us to attain the fruition we wish for." The Buddha said, "Good! I will follow your resolution."

Subhūti said to the dragons, "Receiving [a portion of the Buddha's] relics offers salvation to all human and heavenly beings. Yet you ask to monopolize the Buddha's relics in order to respectfully attend to them. Through what conditions can all the other sentient beings be delivered?" All the dragons replied, "O Subhūti! Do not make such a statement! It is foolish to suppose there is a limit to the Tathāgata's boundless wisdom with your limited and hindered intelligence. By the Tathāgata's sacred virtue, everything is transformed and revealed. He transforms and reveals 235

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A Forest of Pearls from the Dharma Garden, Volume VI himself in every world of the trichiliocosm. All the Buddha's relics reveal themselves everywhere without becoming more or fewer. It is just as sunlight appears on the surface of water. The Buddha is also neither alive nor dead. How could you wish to limit the Tathāgata's wisdom?" Subhūti heard this and remained silent. The Buddha praised the dragons, "You are benevolent and both capable and virtuous. It is truly just as you said. The Buddhist Way is lofty, subtle, limitless, boundless, neither square nor round, neither broad nor narrow, and neither far nor close. For instance, it is like the empty sky. It is impossible to further clarify this." 3. The Buddha's Shadow

Just as the Guanfo sanmei[hai] jing says:

The Buddha first kept his shadow in a stone chamber on the side of Poisonous Dragon Pond in Nagarahāra, south of a precipice on Mount Anasi.231 There were five rākṣasīs and poisonous dragons who often sent rain and hail. The common people had already suffered from hunger and epidemics for four years. The king then performed a sacrifice and exorcism praying for happiness. However, the power (qi) of the dragons and the rākṣasīs was strong, so the incantation did not work.

Kneeling upright, the king praised the Buddha's omniscience with joined palms: "Please understand my mind. I humbly pray that your merciful light will descend on this country." At that time, the Tathāgata came to that country. The dragons caused lightning and thunder; smoke and flames arose from their scaly armor. The eyes of the five rākṣasīs flashed as fast as lightning. Vajrapāṇi wielded a large hammer and on the top of the hammer were flames, just like a revolving ring of fire. It burned the bodies of the evil dragons. The dragon king, frightened, ran into the Buddha's shadow, which was [nice and cool], just like having nectar sprinkled on him. He saw that all Vajrapāṇi's deities were extremely fearful [of the Buddha] and worshiped him. The five rākṣasīs also worshiped the Tathāgata.

The dragon king took a treasure platform out of the pond and offered it to the Buddha. The Buddha said, "I do not need your platform. Just give me the rākṣasīs' stone cave!" All the heavenly beings took off their treasure 236

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robes and used them to sweep away dust from the cave. The Buddha called on his supernatural power of travel and entered the stone chamber alone. He caused the stone hill to change into the seven treasures.232 At that moment the dragon [king] created stone caves for [the Buddha's] four great disciples and Ānanda.

At that time, the World-honored One came out of the stone cave. The dragon [king], on hearing that the Buddha was returning to his country, wept and wailed; his tears poured down like rain. He said, "Why are you deserting me? If I do not see you, Buddha, I will do evil and fall into the evil realms." The Buddha soothed the dragon [king], saying, "I have accepted your request. I will remain in your cave for fifteen hundred years." The Buddha sat in meditation in the cave and made the eighteen transformations. He leaped into a stone, which became exactly like a mirror. [The Buddha's shadow] was present in the stone and yet it appeared outside [of the stone]. When people looked at [the stone] from a distance, they could see [the Buddha's shadow], but when they came close to it the shadow] did not appear. One hundred and one thousand heavenly beings made an offering to the Buddha's shadow. The shadow also expounded the Dharma. Even today [this shadow stone] exists.

4. The Way to Divide [the Relics]

Just as the Pusa chutai jing says:

At one time eight kings competed with each other for [the Buddha's] relics. A minister called Youboji233 admonished the eight kings, "Why do you rise up in arms and fight each other?"

Śakra-devendra promptly appeared in the form a human being and said to the kings, "We, all heavenly beings, must also have a share [of the Buddha's relics]. If we were to fight against each other by force, there will be victory and defeat. If we are fortunate to be given [the relics], nothing difficult will occur."

At that time the dragon kings Anavatapta, Mucilinda, and Elāpattra said to the eight kings, "We should also have a share [of the relics]. If we are not given some, we are powerful enough to bring you to our feet." The minister Youboji said, "Everyone, stop this! The relics should be 237

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shared among all of us. Why is it necessary to fight over them?" [The relics] were divided into three portions, and a portion was given to all the heavenly beings, to the dragon kings, and to the eight kings. The jar used to measure [the relics to divide them] could hold more than a dan [of relics]. The minister Youboji [secretly] spread honey inside of a jar and with this jar [the relics] were measured and divided. All the heavenly beings obtained [their portion of] relics and returned to heaven, where they immediately erected a seven-treasure stupa. The dragon [kings] obtained [their portion of] relics, returned to their places, and also built a seven-treasure stupa [for them]. For the relics stuck to the inside of the jar, as well as the jar itself, the minister Youboji also built a [seven-]treasure stupa. The ashes and dust measured forty-nine hu. Fortynine stupas were built [for them]. In the place where [the Buddha] was cremated, a treasure stupa, thirty-nine ren high,234 was erected. Furthermore, the Ayuwang jing (T. 2043; Skt. Aśokavadāna) says:235 Eight kings competed with each other for [the Buddha's] relics, and each of them took up arms. Śakra-devendra descended [from heaven] and gave explicit instructions to them. [The relics] were divided using a gold jar. King Ajātaśatru counted them along with [Śakra-devendra]. Each of the kings obtained eighty-four thousand relics. In addition, there was the Buddha's moustache, which no one dared to claim. Since King Ajātaśatru came first, he obtained [a portion of] the relics as well as the moustache. He was very happy, played music, and the heavens quaked. The dragon king Nandopananda transformed himself into a human being and came to the place [where the Buddha] had entered nirvana. On his way he met King Ajātaśatru, and asked him, "May I be given a share [of the relics]?" The king replied, "No, you may not." The dragon king said, "I am the dragon Nandopananda. I am able to lift your country, put it in another place eighty thousand li away, and grind it into pieces." King Ajātaśatru, frightened, immediately offered the Buddha's moustache to the dragon king, who promptly returned to the base of Mount Sumeru and erected a stupa of crystal and lapis lazuli eighty-four thousand li above the water. After King Ajātaśatru passed away, King Aśoka obtained the territory. At that time, a minister said to King Aśoka, "The dragon Nandopananda 238

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previously thought little of King Ajātaśatru and took the Buddha's moustache away from him by force." Angered, King Aśoka immediately issued an imperial order to all the kings of spiritual beings to make iron nets and iron mats and to suspend them vertically in the water under Mount Sumeru.236 [King Aśoka] intended to catch and tie down the dragon king. The dragon was very frightened. Forming a plan with [the other dragons], he said, "King Aśoka serves the Buddha. We must wait until he is asleep, take his palace, and move it into the water under Mount Sumeru. His anger will surely stop." Thereupon, he sent dragons to take King Aśoka's palace.

When the king woke up he did not know where he was. He saw a crystal stupa, eighty-four thousand li in height, and had mixed feelings of joy and fear. The dragon [Nandopananda] went to him to explain. He said, "King Ajātaśatru gave me the Buddha's moustache voluntarily; I did not take it by force. When [Śākyamuni] Buddha resided in the world, he made a promise to me. I said, 'When the kalpa comes to an end after your parinirvāṇa, I will take all the sutras, Vinaya texts, kaṣāyas, and almsbowls and store them in this stupa. When Maitreya descends [to the world], I will take them out.'" On hearing this, King Aśoka expressed great gratitude. [Without the king knowing of it,], the dragon king caused all the dragons to restore the king's palace to its original location. Moreover, the Shanjian lun says, "Śakra-devendra has two kinds of relics in his palace. One is the Buddha's right molar tooth and the other is the Buddha's right collar bone." The Shisong lü further says:

The Buddha entered parinirvāṇa. [Officials from] eight countries came and demanded [the Buddha's] relics. Each country's leader had raised armies of the four kinds of troops (i.e., elephant- and horse-mounted soldiers, combat vehicles, and foot soldiers) and the eight forces surrounded [Kuśinagara]. There was a brahman called Doṇa. He cried out in a loud voice, "All Mallā people! The relics that exist now must be divided into eight portions." The Mallā people said, "Out of respect for the Tathāgata, we will talk it over." [Doṇa] again shouted, "Please give me a bottle used to contain relics. I will return to Tounaluo village where I will build a 239

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stupa."237 A brahman from Pipphalivana also asked for some charcoal from the Buddha's cremation site to take to his homeland and build a stupa there.

At that time, the Mallā tribe of Kuśinagara obtained the first portion [of the relics] and erected a stupa. The Pāvā people obtained the second portion, returned to their country, and erected a stupa. The people of Rāma gāma obtained the third portion, returned to their country, and erected a stupa. All the kṣatriyas of Allakappa obtained the fourth portion, returned to their country, and erected a stupa. All the brahmans of Veṭhadīpa obtained the fifth portion, returned to their country, and erected a stupa. All the Licchavi people of Vaiśālī obtained the sixth portion, returned to their country, and erected a stupa. All the Śākya people of Kapilavastu obtained the seventh portion, returned to their country, and erected a stupa. King Ajātaśatru, ruler of Magadha, obtained the eighth portion, returned to Rājagṛha, and erected a stupa. The brahman Doṇa obtained the bottle used to contain the relics, returned to Tounaluo village, and built a stupa. The brahman from Pipphalivana obtained some charcoal, returned to his homeland, and erected a stupa. At that time, in Jambudvīpa there were eight stupas for the relics, a ninth stupa for the [relics'] bottle, and a tenth stupa for the charcoal. Since then, innumerable stupas have been built.

Again, the Ayuwang jing (i.e., Ayuwang zhuan) says:

Formerly, King Aśoka intended to take from King Ajātaśatru the [Buddha's] relics that he had obtained. King Ajātaśatru placed a large iron revolving sword in the Ganges River and caused the water to agitate around the place where the relics were. [King Aśoka] tried in various ways but he could not obtain [the relics]. He asked Lotus Flower Bhikṣu, "How can I get the relics?" The bhikṣu replied, "If you throw several thousand hu of apples into the place, you can stop the revolving [sword]." The king took this advice. When he experimented with one apple, it fell into a hole in the machine, and the revolving sword immediately stopped moving. The great dragon king, however, still protected [the relics], so [King Aśoka] could not obtain them. King [Aśoka] asked [the bhikṣu], "What will enable me to get the relics?" [The bhikṣu replied,] "The dragon king's 240

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merit is distinctive. There is nothing you can do to get them." [King Aśoka] asked again, "How do you know his merit is distinctive?" [The bhikṣu replied,] "Make gold molten images of both the dragon and the king and then weigh them. The heavier one indicates more distinctive merit." [After the images were cast they] were weighed. The dragon statue was twice as heavy as [the one of the king]. After King [Aśoka] saw this he diligently practiced good conduct. Then he again cast images and weighed them, and the two figures of the king and the dragon were exactly equal in weight. The king practiced even more good deeds and again cast images. When [they] were weighed and examined, the king's statue was heavier. When the king knew that his statue was heavier [than the dragon's], he led his military to the water's edge. The dragon king came out and presented various kinds of treasures [to King Aśoka]. The king said to the dragon, "King Ajātaśatru left me the [Buddha's] relics. I wish to take them now." The dragon king was instantly aware that he was not as powerful as [King Aśoka]. He quickly took the king to the place where the relics were kept, opened the door, took out the relics, and gave them to [the king]. Some oil lamps that had been made by King Ajātaśatru were about to burn out. When the relics were taken out, the lamps were then extinguished. King [Aśoka] felt uneasy and asked Lotus Flower Bhikṣu, "How was King Ajātaśatru able to accurately predict the amount of oil that would be used up exactly at the moment the relics were taken out?" The revered one replied, "During his time there was a person who was good at calculating; they calculated how much oil would be used in one hundred years. Because [the amount of oil needed] was calculated in this way, [the oil lamps] stayed lit until today."

5. Gratitude for Merit

Just as the Dabei jing says:

At that time the World-honored One said to Ānanda, "After I enter nirvana, if someone then makes an offering to my relics even as tiny as some mustard seeds and they respectfully, deferentially, and humbly make this offering to [my relics], I would say that because of this wholesome act that person absolutely will attain the realm of nirvana (Skt. nirvana-dhātu) 241