Forest of Pearls From The Dharma Garden Volume IV

A FOREST OF PEARLS FROM THE DHARMA GARDEN VOLUME IV

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BDK English Tripiṭaka Series A FOREST OF PEARLS FROM THE

DHARMA GARDEN VOLUME IV (Taishō Volume 53, Number 2122) Translated by

Harumi Hirano Ziegler BDK America, Inc. 2020

Copyright © 2020 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2020

ISBN: 978-1-886439-78-8

Library of Congress Catalog Card Number: 2019935629 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

v

Editorial Foreword

In the long history of Buddhist transmission throughout East Asia, translations of Buddhist texts were often carried out as national projects supported and funded by emperors and political leaders. The BDK English Tripiṭaka project, on the other hand, began as a result of the dream and commitment of one man. In January 1982 Dr. NUMATA Yehan, founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), initiated the monumental task of translating the complete Taishō shinshū daizōkyō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee included the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, (late) NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, (late) TAMARU Noriyoshi, (late) TAMURA Kwansei, (late) URYŪZU Ryūshin, and (late) YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred and thirty-nine texts for the First Series of the project, estimated to be one hundred printed volumes in all. The texts selected were not limited to those originally written in India but also included works composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Given the huge scope of this project, accomplishing the English translations of all the Chinese and Japanese texts in the Taishō canon may take as long as one hundred years or more. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue until completion, even after all the present members have passed away.

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Editorial Foreword

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven. He entrusted his son, Mr. NUMATA Toshihide with the continuation and completion of the English Tripiṭaka project. Mr. Numata served for twenty-three years, leading the project forward with enormous progress before his sudden passing on February 16, 2017, at the age of eighty-four. The Committee previously lost its able and devoted first Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. In October 1995 the Committee elected Professor MAYEDA Sengaku (then Vice President of Musashino Women's College) as Chairperson, and upon the retirement of Professor Mayeda in July 2016, the torch was passed to me to serve as the third Chairperson. Despite these losses and changes we, the Editorial Committee members, have renewed our determination to carry out the noble ideals set by Dr. NUMATA. Present members of the Committee are Kenneth K. Tanaka (Chairperson), MAYEDA Sengaku, ICHISHIMA Shōshin, ISHIGAMI Zennō, KATSURA Shōryū, MINOWA Kenryō, SAITŌ Akira, SHIMODA Masahiro, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the translated texts. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged with Bukkyō Dendō Kyōkai America, Inc. (BDK America), and BDK America continues to oversee the publication side of the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo.

At the time of this writing, in July 2017, the project has completed about sixtyfive percent of the seven thousand one hundred and eighty-five Taishō pages of texts selected for the First Series. Much work still lies ahead of us but we are committed to the completion of the remaining texts in order to realize the grand vision of Dr. Numata, shared by Mr. Numata and Professor Hanayama, to make the Buddhist canon more readily accessible to the English-speaking world. Kenneth K. Tanaka

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

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Publisher’s Foreword

Publisher's Foreword

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are dedicated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate the Buddhist teachings throughout the world. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Managing Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK English Tripiṭaka Project.

A. Charles Muller

Chairperson

Publication Committee

ix

ix

Contents

A Message on the Publication of the English Tripiṭaka NUMATA Yehan v Editorial Foreword Kenneth K. Tanaka vii Publisher's Foreword A. Charles Muller ix Translator's Introduction Harumi Hirano Ziegler xiii A Forest of Pearls from the Dharma Garden, Volume IV Fascicle 21 Chapter Ten. The Field of Merit 3 Chapter Eleven. Taking Refuge and Believing in [the Three Treasures] Chapter Twelve. Men and Women 15 31

Fascicle 22 Chapter Thirteen. Entering the [Buddhist] Way 61 Fascicle 23 Chapter Fourteen. Can and Kui Chapter Fifteen. Encouragement and Guidance Chapter Sixteen. Speaker and Audience 97 115

131

Fascicle 24 Chapter Sixteen. Speaker and Audience (continued) 143 Fascicle 25 Chapter Seventeen. Views 183 Fascicle 26 Chapter Eighteen. Previous Existences 225 Fascicle 27 Chapter Nineteen. Greatest Sincerity 253 Notes 287

Glossary 303 Bibliography 311 xi

Contents Index 313 A List of the Volumes of the BDK English Tripiṭaka (First Series) 345 xii

Contents

Translator's Introduction

The Fayuan zhulin (A Forest of Pearls from the Dharma Garden), compiled by Shi Daoshi at Ximing Monastery, belongs to the category of leishu (reference books with entries arranged according to subjects) in the classification of Chinese literature.1 As such, this work can be considered an encyclopedia of Buddhism. As for leishu of Buddhism prior to the Fayuan zhulin, catalogues of Buddhist scriptures list several titles, including the Fayuan jing (Sutras in the Dharma Garden), in one hundred and eighty-nine fascicles,2 and the Neidian boyao (Extensive Essential Points of Buddhist Scriptures), in thirty fascicles, compiled by Yu Xiaojing of the Liang dynasty,3 which was one of models for the Fayuan zhulin.4 However, only the Jinglü yixiang (Various Phases of the Sutras and Vinayas, T. 2121), in fifty fascicles, compiled by Baochang in 516 C.E., and the Zhujing yaoji (Collected Summaries of All Scriptures, T. 2123), in twenty fascicles, by Shi Daoshi are currently extant. Regarding the completion date of the Fayuan zhulin, two different dates are found in Li Yan's preface to the text: "In the first year of the Zongzhang period (668 C.E.), on the thirtieth day of the third month, the compilation was completed."5 Yet another preface to the Fayuan zhulin by Li Yan, found in Daoxuan's Guang hongming ji, says, "The compilation was completed in the third year of the Linde period of the Great Tang dynasty, the Year of the Tiger (666 C.E.), on the tenth day of the third month."6 While former date is most commonly used,7 the completion date for this compliation remains controversial. Ichirō Kominami agrees with Yoshiteru Kawaguchi's theory that the compilation was first completed in 666 C.E. and a new edition was brought out in 668.8 According to Shi Daoshi's biography in the Song gaoseng zhuan,9 Daoshi was also known as Xuanyun (pseudonym). He was from the Han family whose ancestors had emigrated from Yique (present-day southern suburbs of Luoyang) to Chang'an. His birth and death dates are unknown. Daoshi renounced the world at the age of twelve at the Qinglong (Blue Dragon) Monastery in Chang'an, xiii

Translator's Introduction

where he studied Vinaya texts. Later he joined Xuanzang's scripture translation group and moved to Ximing Monastery where he promoted Buddhism with his senior, the monk Daoxuan.

The Fayuan zhulin is composed of one hundred chapters starting with "The Measurement of the World Age" (jieliang) and closing with "Biographies" (zhuanji). Each chapter is divided into several sections (bu). In some cases, sections are further subdivided, forming a complicated structure. In the twentyeight chapters, from Chapter Ten to Chapter Thirty-seven, that I have translated, the basic framework of each chapter is that it begins with an introduction (shuyi), followed by quotations from sutras, Vinayas, or śāstras, and miracle stories (ganying yuan) about events that took place in China, related to the theme of the chapter, serve as the conclusion.10 The adoption of miracle stories is the most significant distinction of the Fayuan zhulin, and is not a feature found in the other extant leishu, the Jinglü yixiang and the Zhujing yaoji. Following the Jinglü yixiang, Daoshi indicates the sources of all quotations from Buddhist scriptures in both the Fayuan zhulin and the Zhujing yaoji. In the Jinglü yixiang the source of an explanation or description quoted from Buddhist scriptures is given after the quotation, while in the Fayuan zhulin and the Zhujing yaoji the title of the source scripture comes before the quotation. Similarly, Daoshi provides a source for every miracle story and these sources are various and extensive, including official histories, monks' biographies, local gazetteers, travel records and journals, and narrative literature. It is particularly remarkable that many stories of zhiguai (literary works of mysterious stories), mostly compiled during the Six Dynasties period (222-589 C.E.), such as the Records of the Profound and Auspicious (Ming xiang ji) and the Records of Rewards and Retributions from the Unseen World (Mingbao ji), are quoted. Thanks to Daoshi's indication of the sources of the quotations from Buddhist scriptures and miracle stories, we can see what Buddhist texts were circulated and how Buddhism was accepted by Chinese people from the Six Dynasties period through the early Tang dynasty (third century to mid-seventh century). We also find many texts, both Buddhist and non-Buddhist, cited in the Fayuan zhulin that are no longer extant. Kawaguchi's study shows that one hundred and four Buddhist scriptures (sutras, Vinayas, and śāstras) among those quoted in the Fayuan zhulin are not included in the Taishō canon. Of these, forty-four texts have never been listed in any Buddhist catalogue.11 Outside of Buddhist xiv

Translator's Introduction

scriptures, there are various miracle stories from lost literary works in the Fayuan zhulin. It is well known that Lu Xun compiled the Guxiaoshuo gouchen by collecting major stories from this encyclopedia of Buddhism.12 In addition to these lost texts, the Fayuan zhulin provides a good corpus of material for the study of Sinified Buddhism.13

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Fascicle 21

Chapter Ten

The Field of Merit

(This chapter consists of three parts:) (1) Introduction, (2) Superiority or Inferiority, and (3) Equality.

1. Introduction

From the one who attained great enlightenment and who entered nirvana (i.e., the Buddha), merits come to all sages. Bodhisattvas and arhats promote the teachings of the latter days. They all fly to numerous lands and edify [sentient beings]. They assist and lead [sentient beings] according to the law of conditions. If [sentient beings'] potential for receiving the teaching differs from [the sages' salvific activities, both groups] are extremely far away from each other even if they are in the same room. If the sages' salvific activities fit [sentient beings' potential receptivity, both groups] are just as if they were face to face even if they are in different places from each other. Therefore, if you follow and pay respects to a Buddhist monk, your five pure eyes will be open. If you follow and make even a small donation to [a monk], your [merit of] the six pāramitās will be inexhaustible.

2. Superiority or

Inferiority

Just as it is said in the Youposai jie jing (Upāsaka-śīla-sūtra, T. 1488): The Buddha said, "There are altogether three kinds of fields of merit in the world. The first is the field of repaying one's indebtedness, the second is the field of producing meritorious virtue, and the third is the field of giving things to the poor. The field of repaying one's indebtedness refers to what we call parents, upādhyāyas, and virtuous saints (guṇakṣetra). The field of producing meritorious virtue refers to those who have attained the Dharma of warmth (uṣmagata) up to those who have attained highest, 3

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perfect enlightenment (anuttarā samyaksaṃbodhi). The field of giving things to the poor refers to all people who suffer from poverty and are in dire straits.

"The World-honored One (the Buddha) is referred to as the two kinds of fields [of merit]: first is the field of repaying indebtedness and second is the field of producing meritorious virtue. The Dharma is also like this. The Sangha is referred to as three kinds of fields [of merit]: first is the field of repaying indebtedness, second is the field of producing meritorious virtue, and third is the field of giving things to the poor. Because of these causes and conditions, those who have already received [upāsaka] precepts should make offerings to the Three Treasures with sincerity. "If a group of persons donate their material goods and if [the mind of] the field of merit (i.e., the bhikṣus) and that of the donors are all equal, these two [sides] do not differ in attaining meritorious virtue. If the gift of material goods is equal to the [donor's frame of] mind and if the field of merit is excellent, [the donor] attains wonderful meritorious virtue. If the field [of merit] and the [donor's] mind are all inferior and yet the gift of material goods is superior, however, the meritorious virtue attained is wonderful. If the field [of merit] and the gift of material goods are all inferior and yet the donor's mind is superior, the meritorious virtue attained is also wonderful. If the field of merit and the gift of material goods are all superior and yet the donor's mind is inferior, the meritorious virtue attained is not as good as [that in the cases mentioned above]. Good sons [and daughters]! When a wise person makes a donation he does not do so for the sake of reward. Why? Because he certainly knows that this (the donation) causes him [and the field of merit] to surely obtain a reward." Furthermore, the Sengqiezha jing (Saṅghāṭa-sūtra, T. 423) says: The Buddha told Yiqieyong ("All Bravery") Bodhisattva, "Suppose the trichiliocosm were filled with sesame seeds and there were as many wheelturning noble kings (cakravartins) as there are [sesame seeds]—even if someone were to make donations to [as many] wheel-turning noble kings as these, he is not as good as one who donates to just a single person who has attained the fruit of stream-enterer of the sacred Dharma (srota-āpattiphala). If someone were to donate to all people who have attained the 4

Fascicle 21

srota-āpatti-phala in the trichiliocosm, the merit obtained is not as good as that of one who donates to just a single person who has attained the fruit of once-returner (sakṛdāgāmi-phala). If someone were to donate to all the people who have attained the sakṛdāgāmi-phala in the trichiliocosm, this is not as good as one who donates to just a single person who has attained the fruit of nonreturner (anāgāmi-phala). If someone were to donate to all people who have attained the anāgāmi-phala in the trichilio cosm, this is not as good as one who donates to a single arhat. If someone were to donate to all arhats in the trichiliocosm, this is not as good as one who donates to just a single pratyekabuddha. If someone were to donate to all pratyekabuddhas in the trichiliocosm, this is not as good as one who donates to just a single bodhisattva. If someone were to donate to all bodhisattvas in the trichiliocosm, this is not as good as one who gives rise to the clean, pure mind in a single tathāgata's place. Even if someone were to give rise to the clean, pure mind in all tathāgatas' places of the trichiliocosm, this is not as good as an ordinary person who hears this Buddhist teaching; the latter excels the former in merit, to say nothing of the case in which he reads, recites, and holds fast to [this Buddhist teaching]." At that time, all the people addressed the Buddha, "O World-honored One! How much capacity does a buddha's merit have?"

The Buddha replied, "It is compared, for example, to [the number of particles of] fine dust on the earth. If sentient beings as numerous as grains of sand in the Ganges River all become bodhisattvas of the final (i.e., tenth) stage, the merits of these bodhisattvas of the final stage are not equal in power to a single buddha's merit."

Moreover, the Apitan ganlouwei jing (Abhidharmāmṛta-rasa-śāstra, T. 1553) says:

[What do you think of] the goodness of the field of merit? There are three kinds. The first is the field of [sages of] great virtue, the second is the field of hardships of poverty, and the third is the field of the hardships of poverty of [sages of] great virtue. What do you think of the field of [sages of] great virtue? It refers to buddhas, pratyekabuddhas, and śramaṇas who have attained one of the four fruits of sainthood.14 What do you think of the field of hardships of poverty? It means the state of animals, birth, 5

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aging, sickness, or other [hardships]. What do you think of the field of the hardships of poverty of [sages of] great virtue? It means a sage's aging, sickness, and other [hardships].

If you donate to the field of [sages of] great virtue with a respectful mind, you will attain a great reward. If you donate to those in the field of hardships of poverty with a compassionate mind, you will attain a great reward. If you donate to those in the field of the hardships of poverty of [sages of] great virtue with a respectful and compassionate mind, you will attain a great reward. These are referred to as the goodness in the field of merit. What do you think of the goodness of sentient beings? They do not kill, steal, rob, swindle, or deceive, and they make donations of pure things in accordance with more or less what one obtains.15 These are referred to as the goodness of sentient beings.

If you donate to the Buddha you immediately attain all merits. If you donate to the Sangha and they make use of your donation, you attain all merits, but if they do not make use of [what you donate] you do not attain all merits. If you make an offering to the Dharma you attain a great reward because of this. If someone who learns [the Dharma] is sharp and makes an offering to the Dharma with great wisdom, this refers to making an offering to the Dharma.

When you make a donation you obtain wealth. After donations have been received [the donor] attains merit, such as happiness, powers, or longevity, which is remarkably excellent and he [or she] attains a great reward. If you donate to animals, you will receive a reward for a hundred existences. If you donate to an unwholesome person, you will receive [a reward] for a thousand existences. If you donate to a wholesome person, you will receive [a reward] for ten million existences. If you donate to an ordinary person who has left behind desires, you will receive a reward for as many existences as ten million times a hundred million. If you donate to someone who has attained the [Buddhist] Way, you will receive [a reward] for immeasurable generations. If you donate to the Buddha, you will be able to reach nirvana.

Furthermore, there are six difficulties in making donations. The first is a donation made with arrogance. The second is a donation given in order to go after fame. The third is a donation given in order to become powerful. 6

Fascicle 21

The fourth is a donation given by force. The fifth is a donation based on [selfish] motives. The last is a donation given in order to gain a reward. Moreover, the Foshuo huaju tuoluoni[zhou] jing (Puṣpakūṭa-dhāraṇī, T. 1358) says:

The Buddha said, "Furthermore, if there is someone who holds the seven treasures as large as Mount Sumeru and donates them to śrāvakas and pratyekabuddhas during a kalpa, [this case] is not as good as when monks and laypeople who are only able to hold a small amount of money donate it to someone who first generates the aspiration for enlightenment (bodhicitta). The latter attain numerous merits. Compared to this, the merit of the former case is not even one-hundredth, one-thousandth, or ten-thousandth [the value of the latter case], the value of which is beyond compare and cannot be calculated."

The Baoliang jing says:16

The Buddha said, "Good people! I will now explain that there are two types of people in the world who should receive donations from devotees. What are the two [types]? First are those who diligently practice and courageously progress [in the Buddhist teaching]. Second are those who attain liberation. [Both of these] cause their donors to attain great benefit. There are three kinds of donations. First is to frequently donate food. Second is [to donate] residential buildings for the monastics. Third is to practice a benevolent mind. Among these three meritorious deeds, [to practice] a benevolent mind is the most excellent." Furthermore, the Pusa benxing jing (T. 155) says:

Sudatta (Xuda) was a poor man who lived his life at home and had no property. When he came to believe in the [Buddhist] Way, the Buddha taught him to donate. Sudatta addressed the Buddha, "Shall I donate a lot, or a little?" The Buddha told Sudatta, "Even if you donate a lot you will attain little reward; yet if you donate only a little you will attain a large reward. Even if you were to donate much but you do not have sincerity, you are highly conceited, and you believe in heterodox and absurd views, then you will not be able to be a straightforward person. [Therefore,] 437c

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even though you may donate much you will attain little reward. It is just like the case that even if there are many seeds under the soil of an infertile field, only a few crops can be harvested. What is the case in which a donation is small and yet great merit is obtained? It is just like when even though a donation is small [the donor] is happy and respectful, giving without expecting a reward, and [he or she] donates to buddhas, pratyekabuddhas, śramaṇas in the four [fruits of sainthood], and others. Even though the donation is small the reward one attains is great. It is just like when a fertile field is seeded sparsely yet abundant crops are harvested."

Moreover, the [Da] zhidu lun (Mahāprajñāpāramitā-śāstra, T. 1509) says: Although donating with a great compassionate mind is one and the same, there is greater or lesser merit according to the superiority or inferiority of the [donor's] mind. It is just like when Śāriputra offered a bowl of food to the Buddha. The Buddha immediately gave it to a dog, then asked Śāriputra, "You offered a meal to me and I gave it to a dog. Who has attained more merit?" Śāriputra replied, "As I understand the significance of the Buddhist teaching, the merit the Buddha attained for giving [a meal] to a dog is greater." The Buddha's field of merit is the best. [Śāriputra's field of merit] is not as good as that [of the Buddha who] gave [his food] to the dog. For this reason we know that great merit arises from the mind; it does not exist in the field [of the recipients of one's donation]. Even if those like Śāriputra make greater effort, a thousand, ten thousand, or a hundred million times more, [their minds] will still not equal the Buddha's mind.

Why is this? It is because the mind is one's master internally while the field is an external matter. Sometimes the merit of a donation exists in the field of merit. It is just as in [the case of] the arhat Śroṇakoṭīviṃśa, who offered a flower to a Buddhist stupa in the past. [Because of this] he enjoyed pleasure in the realms of heavenly and human beings for ninetyone kalpas, and with the remaining power of that merit he attained arhatship. Moreover, it is just as in [the case of] King Aśoka, who offered a lump of earth to the Buddha when he was a child. The king erected eighty thousand stupas in Jambudvīpa and finally attained the [Buddhist] Way. While what he had donated [to the Buddha when he was a child] was quite 8

Fascicle 21

worthless and was given with a child's thoughtless mind, the field of merit (i.e., the Buddha) was wonderful. Therefore he attained a great reward. We should know that great merit arises from a good field. Those who have the greatest morality mentioned above possess all three factors: a mind, something [to donate], and a field of merit, which are all wonderful. It is just as [a sutra says], "The Buddha scattered good flowers for buddhas in the ten directions."17

Question: How can this, the merit that results from a donation, be increased?

Answer: Just as it is stated in sutras, you can increase the merit because you make a donation to meet current requirements. If you donate to a hungry person you will be able to increase the merit. Or if you donate [to someone] on a vast road or a dangerous path when [you see] him traveling to or from a distance, or if you frequently make donations, without ceasing, or if you often think of making donations and therefore make a donation, you will be able to extensively increase [the merit]. Furthermore, the Zengyi ahan jing (Ekottarāgama, T. 125) says: Those who give food to animals attain a hundred times greater merit than others. Those who give food to someone who has violated the precepts attain a thousand times more merit than others. Those who donate food to someone who observes the precepts attain ten thousand times more merit than others. Those who donate food to a hermit who has cut off desires attain ten million times more merit than others. Those who offer food to someone who is in cultivation toward the srota-āpatti-phala attain innumerable merit, not to mention [the case of donating food to] someone who has accomplished the srota-āpatti-phala, or [the case of donating food to] someone who is in cultivation toward the sakṛdāgāmi-phala or someone who has attained the path of the sakṛdāgāmi-phala, up to those such as one who has attained the anāgāmi-phala, an arhat, a pratyekabuddha, and a tathāgata. The meritorious virtue [due to donating food to these people] is beyond praise and calculation.

Again, the [Da] zhidu lun says:

It is just like a painter who lived in Puṣkarāvatī City in Dayueshi kingdom. 9

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His name was Karṇa.18 He went to Takṣaśilā in the east.19 As a visitor he painted for twelve years and obtained thirty taels of gold. Taking [the gold], he returned to his home country. Then he heard the sound of the drumbeat to call a great assembly in Puṣkarāvatī. He went and saw numerous monks. He had clean and pure faith [in Buddhism]. Then he asked a Buddhist deacon, "How much is required for a day's worth of meals for this many [monks]?' The Buddhist deacon answered, "Thirty taels of gold are necessary to obtain a day's worth of meals [for the monks]." [Karṇa] then gave the Buddhist deacon all thirty taels of the gold he possessed [and said,] "Please provide a day's worth of meals [for the monks] on my behalf. I will come back tomorrow." [Karṇa] returned home emptyhanded. [Karṇa's] wife asked him, "What did you get from working for twelve years?" He replied, "I obtained thirty taels of gold." She then asked, "Where is the gold?" He answered, "[The gold] has already become a seed in the field of merit." His wife said, "What is the field of merit?" He answered, "It is a donation to the Sangha." His wife then bound her husband and took him to a government office to investigate his crime and adjudicate the matter.

A ranking official asked [Karṇa's wife], "What is the matter?" The wife said, "My husband is idiotic. He gave away all thirty taels of gold he had obtained from working for twelve years without showing compassion for his own wife and children. Therefore, just as it is instituted in the government office, I bound him and brought him here."

The ranking official asked her husband (Karṇa), "Why did you not provide [the gold] for your wife and children but give it away to others?" [Karṇa] replied, "I did not make merit in my previous existence. I suffer from poverty and have undergone various hardships in my present existence. In this life I have encountered the field of merit. If I do not plant [good roots of] merit I will once again live in poverty in a later existence. I will continue to live in poverty lifetime after lifetime and will have no chance to escape from [it]. I now wish to immediately let go of suffering from poverty. For this reason I donated all my gold to the Sangha." The ranking official was a Buddhist layman (upāsaka) and had pure 10

Fascicle 21

faith in the Buddha. After hearing [Karṇa's] words he praised him, "This is considered to be very difficult. You obtained this small amount of material wealth by working diligently despite hardships, and you donated it all to the monks. You are a good man."

[The ranking official] then removed a necklace of precious stones from his body, which he gave to the poor (i.e., Karṇa) along with the horse he rode on, as well as a village. He told [Karṇa], "You donated [food] to the Sangha for the first time. The monks have not yet eaten. This is because the millet has not been planted, although the buds are already starting to form. A great reward awaits you in a future existence." For this reason, it is said that if you donate everything you have obtained despite hardship, the merit [you will attain] is the greatest. 3. Equality

According to the Dazhuangyan lun [jing] (Kalpanā-maṇḍitikā, T. 201): If you take the field of merit, you must take the element of virtue. You should not choose on the basis of the young and energetic or the old and weak. The Buddha said, "I heard at one time in the past that there was a donor (dānapati) who sent a Buddhist monk of his acquaintance to visit a Buddhist monastery (saṃgha-ārāma) and invite many monks. [The donor,] however, asked only for the old and did not invite the young. Later his acquaintance, the monk, invited all the monks. Subsequently novices (śrāmaṇeras) arrived but they were not needed. The novices asked, 'Why do you not need us?' [The monk] replied, 'The donor does not need you. It is not my intention.' The monk who begged for alms then said in verse: The old have virtue earned in a previous existence. They are white-haired and have wrinkles on their faces. They have long eyebrow hair and they are toothless. Their backs are bent and the joints of their bones are crooked. The donor is fond of [monks] like this,

And he is not happy to see the young.

"At that time all the novices of the monastery were arhats. They all made this statement, 'That donor is foolish and unintelligent. He is not 11

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A Forest of Pearls from the Dharma Garden, Volume IV fond of the virtuous and merely wants the old.' They then said in verse: What is called an elder is

Not necessarily one who is white-haired, wrinkled, and toothless. [The donor] is foolish and unintelligent. Who is esteemed is one who can cultivate merit, Remove and leave behind all evils, And purely perform moral practices. This is what is considered to be an elder. We do not give rise to a mind of fluctuations In praise and censure.

We, however, cause that donor To receive a sin and a fault. Moreover, he slanders the Sangha, the field of merit, And produces [a mind of] fluctuations. We should swiftly go to that donor, Cause him to give rise to the aspiration for enlightenment, And cause him to not fall into the evil realms. All the novices will soon transform To old figures

Through supernatural powers. Being white-haired, with wrinkled faces, Long-haired eyebrows, and toothless, With bent backs, supported by a cane, They will go to that donor's house. The donor sees them

And produces great joy in his mind. He burns incense and scatters beautiful flowers And quickly asks them to take a seat. When in an instant

They restore their [young] figures as novices, The donor is astonished.

Their transformation is just like this. Because of drinking heavenly nectar, Their features suddenly change. 12

Fascicle 21

"At that time, the novices said, 'We are neither yakṣa demons nor rākṣasa demons. Previously we saw that you, our donor, prefered the old, and you produced a fluctuating thought of the Sangha, the field of merit, thereby destroying your wholesome root. Therefore, we transformed in this way and caused you to repent.' They then said in verse: It is just as if with a mosquito's beak You wish to empty the ocean to the bottom. In the world there is no one who can survey The meritorious virtue of the Sangha. All of the people have no competence To assess the meritorious virtue of a Buddhist monk, Not to mention the case where you alone wish to assess it. ["Again, the novices said to the donor,] 'Have you not heard [the Sutra of] Four Things of Which You Should Not Make Light Spoken by the Tathāgata?20 [You should not make light of] princes, snakes, fires, or novices. Just like the āmara fruit, there are things that from the outside appear ripe yet on the inside they are unripe, or the outside is unripe yet the inside is ripe. Do not judge recklessly the good or bad of your predecessors. Even in a momentary thought you can attain the [Buddhist] Way. Do not give rise to discriminative thoughts of the Sangha, the field of merit.' They then said in verse:

The sea of the Sangha's meritorious virtue No one can survey.

The Buddha still gives rise to joy and respect, And praises you personally with a hundred verses, Not to mention all other people. Should they not admire you?

In a vast fertile field

A few seeds can produce abundant crops. Therefore, to the Sangha,

Regardless of old and young,

You should offer with the mind of equality. You should not give rise to discriminative thoughts. 13

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A Forest of Pearls from the Dharma Garden, Volume IV "At that time the donor, on hearing these words, was overcome with goosebumps. He prostrated his body, praying for mercy and repenting." Verses say:

In order to be led to the four fruits, Understand the six sense organs thoroughly. The search for what is profound awakens you. Testify truth and recollect a good omen. Old and young are on friendly terms. They are all respectful, prudent, and sincere. They go together following the law of conditions. They assist and lead you to the deep and profound world. 14

Chapter Eleven

Taking Refuge and

Believing in [the

Three Treasures]

(This chapter consists of three parts:) (1) Introduction, (2) Minor Sincerity, and (3) Great Sincerity.

1. Introduction

Faith is the origin of the [Buddhist] Way and the mother of meritorious virtue. Wisdom is the foundation of transcending the world and leading to emancipation. One who has no faith cannot board even a small boat. One who is unintelligent cannot cut off even small delusions. This way (the Buddhist Way) is evident; rising and setting can be seen. I frequently see ignorant people who do not believe in the law that karma is able to cause retribution or reward. They think that poverty or wealth is spontaneous, joy and sorrow are natural temperaments, beauty or ugliness does not stem from forbearance or anger, and the noble or the humble is not concerned with being discreet or lazy. All sentient beings personally feel that they may be compared to grass and trees, that good or bad is spontaneous, and how these might be derived from causes.

We now rely on Buddhist sutras, which are not the same as those of non-Buddhist teachings. [Buddhist sutras] consider that poverty or wealth derives entirely from karmic conditions, [whether one is] noble or humble is not concerned with fate, lack of intelligence is not a mere variation of thinking, and beauty or ugliness is not a mere physical variant. Therefore, sutras say, "Reward and retribution, beauty and ugliness, are determined by karma." The Book of History (Shujing) says, "Fate and good or bad fortune are suspended in Heaven."21 On this account it is said that among soldiers and civilians the people who are poor in karma are given [this Buddhist teaching] and yet do not attain it, and those whose outer appearance indicates wealth are certainly assured to be continually wealthy.

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Formerly Emperor Wen of the Han dynasty favored Deng Tong because [the emperor had been helped by Deng Tong] in a dream. A physiognomist divined Tong's fortune [and said,] "[Tong] will starve to death in poverty." The emperor said, "I am able to make him rich. Why do you say he will [die] in poverty?" [The emperor] gave [Tong] a copper mine and let him freely [mine it and] smelt ore. Later [Tong] met with a mishap, fled, and died of starvation in someone else's house.22

Furthermore, a maidservant of King Yeongpumni became pregnant. A physiognomist divined [her baby's] fortune [and said,] "[This baby] is noble and must become a king." The king said, "He is not my descendent," and intended to kill the baby. The maidservant said, "The energy came down from Heaven and therefore I have become pregnant." When the baby was born the king thought that he was inauspicious. [The baby] was thrown into a sty, where the hogs warmed him with their exhaled air. Then he was abandoned in a stockpen where the horses suckled him. So he survived and at last he became the king of Puyo.

Therefore we know that karmic conditions and fate are determined at the beginning of the obscure state in which nothing has been embodied. They are not changed after all and they cannot be given or taken away. Accordingly it is known that to do good is to attain merit, and to do evil is to receive misfortune. [The law of] karma and its effects is infallible. This law is clear. How can you remain obscured by ignorance, harbor delusions, and not be awakened? Moreover, at the time of Wu Ding [of the Shang dynasty] in the past, two kinds of mulberry trees grew in the imperial court of Bo (i.e., the capital city of the Shang dynasty). The Grand Scribe divined and said, "If wild plants grow in the imperial court the dynasty will fall." Wu Ding was frightened. He lived cautiously in apprehension and cultivated wholesomeness. The mulberry trees withered away.23 The way of the Shang dynasty was restored. Isn't this because that to do good causes good fortune? Furthermore, at the time of Di Xin (i.e., King Zhou of the Shang dynasty), a sparrow gave birth to a crow in a corner of the city.24 The Grand Scribe divined and said, "Because the small gave birth to the large the state will be surely prosperous." Di Xin was arrogant and cruel, and he did not govern well. Consequently, the Shang dynasty fell. Isn't this because that to do evil causes misfortune?

16

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In this way books of history introduce numerous [examples] in detail. How can you obstinately reject and oppose [what is described in] the classics and in history books? The people of the world all witness that when a seed is sown in the spring the [crops grow and] are collected and stored in winter. If you donate you will obtain a reward in the future. If you feel you are pregnant, give away the money that is in your palm. Your virtue will surely be revealed and a reward will come to you, just as [when a huge serpent] held a pearl in its mouth and gave it [to the marquis of the state of Sui to repay his kindness], and [a king rewarded] a deer [that had rescued a man from drowning and] carried him on its back.25

Again, formerly a person rescued someone from starvation [by giving him] a ladle [of food], and he was rewarded with the supporting wheel mark. Now a purification assembly is offered in order to allow for donations to the bhikṣu sangha. How could there be no happiness and reward? 2. Minor Sincerity

Just as the Buddha says in the Nirvāṇa-sūtra (T. 374 and 375), there are two types of sentient beings: those who have faith and those who lack faith. Those who have faith are called ones who can be saved. They will surely attain nirvana. It is because they have no ulcers and warts (i.e., faults). Those who lack faith are called icchantikas, or ones who cannot be saved. Furthermore, in the Za ahan jing (Saṃyuktāgama, T. 99), for the sake of a brahman the World-honored One speaks in verse on cultivation of the field: One who takes faith as a seed,

Asceticism as timely rains,

Wisdom as a plough or a yoke, and

The sense of shame as the shafts of a carriage. And who protects oneself with mindfulness is

The tamer of humans.

That person comprehends bodily and verbal acts, Recognizes where he or she eats and keeps it in mind. He or she considers truth to be of what he or she really avails himself or herself,

Pleasant life to be an indolent breath, and

Diligence to be the rejection of negligence.

17

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A Forest of Pearls from the Dharma Garden, Volume IV He or she advances quickly and peacefully,

Goes straight ahead without falling back,

And is able to reach the place of no anxiety.

One who cultivates the field in this way

Will come to attain the nectar fruit.

One who cultivates the field in this way

Will not turn back and will receive all that exists. At that time the brahman, on hearing this, awakened the aspiration for enlightenment, renounced the world, and attained arhatship. Moreover, the [Jiujing yisheng] baoxing lun (Ratnagotravibhāga-mahāyānottaratantra-śāstra, T. 1611) says: For the sake of the six kinds of people the Three Treasures are explained. First is the Tamer of Humans (puruṣa-damya-sārathi, i.e., the Buddha), second is the Dharma of the Tamer of Humans, and third are the disciples (Sangha) of the Tamer of Humans. What are the six kinds of people? First are those of the Mahayana, second are those of the pratyekabuddha vehicle, third are those of the Hinayana, fourth are those who believe in the Buddha, fifth are those who believe in the Dharma, and sixth are those who believe in the Sangha.

Furthermore, the Sengqiezha jing (T. 423) says:

At that moment, Yiqieyong Bodhisattva addressed the Buddha, "O Worldhonored One! By what causes and conditions can all sentient beings of this assembly awaken the aspiration for bodhi?"

The Buddha replied, "O Yiqieyong! In the past, incalculable kalpas ago, there was a buddha, a world-honored one, called Baode ("Honorable Virtue"). I was a boy (māṇava) at that time. The sentient beings of this assembly are those who abide in the Buddha's wisdom. Formerly they all existed in the realm of deer. Then I made a vow that I would cause all the deer to completely abide in the Buddha's wisdom. At that moment, shortly after the deer heard this, they all made a vow and attained [this status]. O Yiqieyong! The masses of this assembly should attain highest, perfect enlightenment on the basis of the wholesome faculty of that time." 18

Fascicle 21

Moreover, the Zhengfanian [chu] jing (Saddharma-smṛtyupasthāna, T. 721) says:

If sentient beings cultivate wholesomeness, take refuge with a clean and pure mind in the Buddha, Dharma, and Sangha, and if they do not give rise to other thoughts for a time as long as it takes to clap one's hands ten times, they will be reborn in the white maṇi heaven after death. With the five desires they will give rein to passion, and they will be happy and cheerful in their minds and thoughts. The merits attained from taking refuge in the Three Treasures will lead them to the exhaustion of retribution. They will be able to reach nirvana in a future existence. Furthermore, the Wushangchu jing (T. 800) says:

The Buddha told the bhikṣus, "There are three highest places. First, the Buddha is the highest place. Second, the Dharma is the highest place. Third, the Sangha is the highest place. If all sentient beings who have either two legs, four legs, no legs, or many legs, if they have form or no form, if they have thoughts or no thoughts, or if they are neither those who have thoughts nor those who have no thoughts, the Tathāgata will speak about the highest places among them. If there are those among sentient beings who awaken faith and have aspiration in these [three] highest places, they will attain the highest reward in the realm of heavenly beings." 3. Great Sincerity

Just as the Chusheng putixin jing (T. 837) says:

At that time the brahman Kāśyapa addressed the Buddha, "O World-honored One! How much merit should those who give rise to the aspiration for enlightenment have?'

The Buddha replied in verse:

If all sentient beings of this buddha land are caused To abide in faith and to observe the precepts,

The collection of supreme great merits attained through this are Not equal to one-sixteenth of [the merits attained through] the aspiration for bodhi (enlightenment).

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A Forest of Pearls from the Dharma Garden, Volume IV If all sentient beings of this buddha land are caused To abide in faith and to practice the Dharma, The collection of supreme great merits attained through this are Not equal to one-sixteenth that of the aspiration for bodhi. If in all buddha lands as numerous as grains of sand in the Ganges River

All beings build temples because they seek merit, And they erect various stupas as large as Mount Sumeru, [The collection of supreme great merits attained through this] are Not equal to one-sixteenth that of the aspiration for bodhi. If there are buddha lands as numerous as grains of sand in the [Ganges] River,

Where everyone donates all seven treasures, The collection of supreme great merits attained through this are Not equal to one-sixteenth that of the aspiration for bodhi. If immeasurable stupas as tall and vast as Cakravāḍaparvata Are erected for the sake of all buddhas,

And sentient beings seek merit in this way, The collection of supreme great merits attained through this are Not equal to one-sixteenth that of the aspiration for bodhi. If all sentient beings have [the Buddhist teaching] for a full kalpa Or if they always carry it on their heads and shoulders, The collection of supreme great merits attained through this are Not equal to one-sixteenth that of the aspiration for bodhi. Those who [have the aspiration for bodhi] in this way Attain the wonderful Dharma.

If they seek bodhi and benefit other sentient beings, They are the most excellent among sentient beings. There is no one to compare with them—how could there be anyone above them?

Therefore, when people are able to hear these various teachings, The wise people always give rise to a wish for the Dharma in their minds.

One should obtain boundless great merit

And promptly attain a testimony in the highest path. 20

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Furthermore, the Nirvāṇa-sūtra says:

The Buddha praised Kāśyapa [and said,] "If there are sentient beings who awaken the aspiration for enlightenment at all buddhas' places as numerous as grains of sand in the Hiraṇyavatī River, then in the evil world they will be able to hold fast to a sutra like this and will not give rise to slander. "Good man, if there are those who awaken the aspiration for enlightenment at the places of all buddhas and world-honored ones as numerous as the grains of sand in a single Ganges River, then later in the evil world they will be able to not slander this sutra and to be happily fond of this scripture, and yet they will be unable to discern and explain it at length for others.

"If there are sentient beings who awaken the aspiration for enlightenment at buddhas' places as numerous as the grains of sand in two Ganges Rivers, then later in the evil world they will be able to not slander this Dharma. They will correctly understand, happily believe in, hold fast to, and read it aloud, and yet they will be unable to explain it at length for other people.

"If there are sentient beings who awaken the aspiration for enlightenment at buddhas' places as numerous as the grains of sand in three Ganges Rivers, then later in the evil world they will be able to not slander this Dharma. They will hold fast to, read aloud, and copy the sutra scrolls. Although they will be able to explain it for other people, they will not understand the profound meaning.

"If there are sentient beings who awaken the aspiration for enlightenment at buddhas' places as numerous as the grains of sand in four Ganges Rivers, then later in the evil world they will be able to not slander this Dharma. They will hold fast to, read aloud, and copy the sutra scrolls. They will explain one-sixteenth of the meaning at length for other people. Even though they will deliver a speech it will still be incomplete "If there are sentient beings who awaken the aspiration for enlightenment at buddhas' places as numerous as the grains of sand in five Ganges Rivers, then later in the evil world they will be able to not slander this sutra. They will hold fast to and read it aloud. They will explain at length eight-sixteenths (i.e., a half) of the meaning for others. 21

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"If there are those who awaken the aspiration for enlightenment at buddhas' places as numerous as the grains of sand in six Ganges Rivers, then later in the evil world they will be able to not slander this sutra. They will hold fast to and read it aloud. They will explain twelve-sixteenths (i.e., three-quarters) of the meaning at length for other people. "If there are those who awaken the aspiration for enlightenment at buddhas' places as numerous as the grains of sand in seven Ganges Rivers, then later in the evil world they will be able to not slander this Dharma. They will hold fast to and read it aloud. They will explain fourteen-sixteenths (i.e., seven-eighths) of the meaning at length for other people. "If there are those who awaken the aspiration for enlightenment at buddhas' places as numerous as the grains of sand in eight Ganges Rivers, then later in the evil world they will be able to not slander this Dharma. They will hold fast to and read it aloud. They will also exhort other people and cause them to be able to copy it. They will be able to listen to and receive it for themselves. They will also exhort other people and cause them to be able to hear and receive it."

Furthermore, the Dabei jing (Mahākaruṇā-sutra, T. 380) says: The Buddha said to Ānanda, "If there is a sentient being who awakens faith at various buddhas' places, one of good faculty like this will not be defeated and overthrown after all, not to mention one who has various other good faculties.

"For instance, suppose a man breaks off and divides a piece of hair into a hundred pieces. He takes one of [the hundred pieces of] hair and moistens it with a drop of water. Then he brings [the moistened hair] to me and says, 'I entrust this [drop of] water to you, Gautama. Do not cause this water to increase or decrease! Do not cause wind to violently blow or the sun to dry up this water, either! Do not cause birds and beasts to drink it up! Do not mix it with other water! Keep it in a container and do not put it on the ground!'

"At that time, I, the Tathāgata, immediately received the entrusted water and placed it in the Ganges River, where I did not allow [the river's water] to enter and whirl about. I did not cause other things to brush against it or break into it, either. In this way the water drop stayed in the great 22

Fascicle 21

river, followed the [river's] current, and left. [Other water] is not allowed to enter and whirl about, and again nothing obstructs it. No birds and beasts can drink it up, either. In this way the water drop neither increases nor decreases. It is all the same, as it has always been. Together with a great amount of [the river] water it gradually flows into an ocean. The water drop is like this at the time when a very strong wind, called vairam bhaka, blows at the destruction of the world. If this person lives in the world for a kalpa and I am also able to live in this way for a kalpa, at the time when the kalpa comes to an end he approaches me and says, 'O Gautama. Presently do you have the water I formerly entrusted to you?' "At that time, I, the Tathāgata, know that his water drop stayed in the ocean. I see and know where it is. It is not mixed with other water. It has neither increased nor decreased. It is the same as it has always been. I retrieve it and return it to that person.

"O Ānanda! In this way, the Tathāgata, Arhat, Perfectly Enlightened One has great supernatural powers and immeasurable insights and thoughts. He clearly understands without hindrance. Among those who received the entrustment, he is the most esteemed and the most eminent. Even if what the Buddha is entrusted with is only a tiny amount, a drop of water like this, it lasts a long time and is never depleted. The significance of this should be known.

"O Ānanda! That tiny piece of hair can be compared to the mind and consciousness. The Ganges River can be compared to the transmigration of birth and death. The water drop is compared to a very small amount of the wholesome faculty to awaken the aspiration for enlightenment. The ocean is compared to the Buddha, the Tathāgata, Arhat, Perfectly Enlightened One. The man who entrusted [the water drop] is compared to those such as laypeople (i.e., upāsakas and upāsikās), brahmans, wealthy people of virtue, and lay believers (gṛhapati). The duration of one kalpa is compared to [the period from] the time the Tathāgata received that entrusted water to the time it is found, not depleted after all, and it is also equivalent to the period that that water drop entrusted by that man lasted a long time without being depleted even a bit.

"Thus, Ānanda, if in the Buddha's place a person gives rise to faith, he [or she] will not lose the wholesome faculty and, needless to say, all 23

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other excellent, subtle wholesome faculties. I say that this person completely advances toward the fruition of nirvana. Even if he [or she] were to fall into the three evil realms because of remaining unwholesomeness, since the Buddha knows they have the original wholesome faculty [the Buddha] pulls them out from there and places them on the fearless shore. [The Buddha] causes them to remember the wholesome faculty that they have planted, to stop all suffering, and to attain all joy." Furthermore, the Foshuo wuweinü jing (Sutra of Aśokadattā Spoken by the Buddha) says:26

At that time, King Ajātaśatru had a daughter called Aśokadattā, who was incomparably upright, and who had attained the most excellent and extremely subtle virtue. She had just turned twelve years old. She was seated in the imperial palace of her father, the king, wearing shoes made of gold and jewels.

Once the girl Aśokadattā saw various śrāvakas but she did not stand up and go out in person to meet them. She remained silent and did not join them to have a conversation. She did not welcome, worship, or yield a seat to them.

King Ajātaśatru, seeing that Aśokadattā remained silent, immediately asked her, "How can you not know that these people are all Śākyamuni Tathāgata's leading disciples who have attained the great Dharma, and that they are all the field of merit in the secular world? Because they have compassionate thoughts for all sentient beings, they go begging for alms. Now you have already seen them. Why didn't you stand up, go swiftly to meet them, worship them, commit to asking questions together with me, and yield a seat to them? You see them now. Why do you not stand up and go out to meet them?"

At that moment, Aśokadattā replied to her father, the king, "I am not liable to conviction, Great King! Have you more or less seen or heard that when a wheel-turning noble king sees various minor kings he stands up to go out in person to meet them?" The king said, "No." [Aśokadattā] again asked, "Have you more or less seen or heard that when a lion, the king of animals, sees a fox, [the lion] stands up and goes out in person to meet [the fox]?" The king answered, "No." 24

Fascicle 21

[Aśokadattā] asked again, "Have you more or less seen or heard that Śakra-devānām-indra goes out in person to meet other heavenly beings?" The king replied, "No."

[Aśokadattā asked,] "Have you more or less seen or heard that the ocean god respectfully worships the god of rivers and ponds?" The king answered, "No."

His daughter said, "O Great King! It is just like this. The bodhisattva who awakens the aspiration for bodhi and who practices for highest, perfect enlightenment is the wheel-turning noble king. I have awakened this aspiration with great benevolence. Why should I, [a bodhisattva,] respectfully worship śrāvakas, minor kings, who leave behind great benevolence? O Great King! Are there many cases where a lion, the king of animals, that has completed seeking the highest Way of right, perfect enlightenment worships beings like the foxes of the Hinayana school? Are there many cases where someone who intends to reach the sea of great wisdom and who wishes to seek the good knowledge of the collection of the great Dharma seeks out śrāvakas who are following the tracks of a cow (i.e., the Buddha's teachings)? O Great King! If someone is intimate with a śrāvaka, that person will awaken the aspiration for the śrāvaka mind. If someone is close to a pratyekabuddha, that person will awaken the aspiration for the pratyekabuddha mind. If someone is intimate with one of right, true, perfect enlightenment, that person will awaken the aspiration for the mind of highest, perfect enlightenment." At that time, King Ajātaśatru said again to his daughter Aśokadattā, "You are extremely arrogant. The reason I say this is because when you see various śrāvakas you do not respectfully welcome them." The daughter replied, "O Great King! Please do not make such a statement. You, Great King, are haughty, too. The reason I say so is that you do not receive people of great poverty into Rājagṛha." The king told his daughter, "They are not of my class. Why do I have to receive them?"

The daughter said, "O Great King! I, a bodhisattva on the first stage, am just like this, too. All śrāvakas and pratyekabuddhas are not in my class, either."

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The king said to his daughter, "Haven't you seen that all bodhisattvas entirely respect all sentient beings?"

The daughter replied, "O Great King! Bodhisattvas liberate all sentient beings from arrogance and anger, and cause them to be able to give rise to the mind of transferring their merit to others. Therefore, to respect with courtesy all sentient beings is to increase the various foundations of their wholesome roots. For this reason, [bodhisattvas] respect with courtesy [all sentient beings]."

At that time, Aśokadattā Bodhisattva's mother, called Moonlight (Candraprabha; Yueguang) [went to the Buddha's place with King Ajātaśatru. The Buddha said,] "This lady Moonlight will be reborn in Trāyastriṃśa Heaven after giving up her present body, and she will be called the Son of Heaven Powerful Light (Guangming Zengshang Tianzi). In this way, when Maitreya [Bodhisattva] attains enlightenment [he will appear as the king's brilliant son and, after making an offering to Maitreya Buddha,]27 he will promptly renounce the world. He will see all the buddhas of the auspicious kalpa one by one, and will be able to make offerings to all of them. Afterward, at the place of Ligou ("Leaving Behind Defilement") Tathāgata, he will be able to become a great king who completely possesses the seven treasures, and he will be called Dharaṇiṃdharo (Chidi).28 "After making an offering to the buddha of that time, he will attain highest, perfect enlightenment and will be called Bian'guang ("Brightness Over All") Tathāgata."

Verses say:

Covered by delusion, we are ignorant for a long time. Lingering and hiding within a dream,

The defilements of our mind have not been completely washed away. We are afraid of receiving the benefit of nectar juice. The light emitted from the [Buddha's] kindly face

Illuminates us just as if we are seeing the morning sun. Suddenly we come across a virtuous friend

Who educates and enlightens us,

And who increases mystic light.

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We have gradually awakened.

Our mind is clear and calm.

We come to detest secular life.

[Our mind] is vast and expansive, without boundary. The Buddhist laypeople are all respectful. Buddhist monks are lofty, too.

Those who see them are happy.

They take refuge in them and go to a seminary [to study] the Buddhist Way.

If we believe in heterodox and absurd [views] What misfortune will we suffer from in the future? Miracle Stories

(Three stories are briefly cited.)

[Dharma Master Zhu, a Śramaṇa of the Jin Dynasty] Dharma Master Zhu [Fayang], a śramaṇa of the Jin dynasty, who resided in Guiji, was very close to Wang Hengzhi of Beizhong. Together they discussed issues of birth and death, evil acts and meritorious deeds, as well as reward and retribution, but these issues were indistinct and difficult to clarify and they could not ascertain whether or not there are such things. Accordingly, they came to make an agreement that the one who died first should report to the other one [about these issues]. Later they were separated from each other and Wang Hengzhi lived in the metropolis. [One day, Wang went to a temple where] he unexpectedly saw Dharma Master [Zhu] coming there. Wang asked with surprise, "O upādhyāya! Where did you come from?"

[Zhu] replied, "I passed away on a certain day. The relation between evil acts and meritorious deeds [and retribution and reward] is not entirely groundless. It is just as a shadow follows form and sound follows voice. You, my donor, should diligently practice the [Buddhist] Way in order to promote and save your spirit. Since I formerly promised you [I would do so], I came to report this to you." When Zhu had finished speaking he disappeared. (The story above is found in the Second Series of Records of Inquiries of the Spirits [Xu soushen ji].)

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[Yuan Bing, a Lay Believer of the Song Dynasty]

Yuan Bing of the Song dynasty, whose pseudonym is Shunhuan, was a man from Chen prefecture (in present-day Henan province). He became the Director of Linxiang [county] in the last year of the Taishi era (471 C.E.). A long time later after his death, his friend Sima Xun, quite early in the morning, saw in the borderland between sleeping and waking that Yuan Bing had come to say that they had separated from each other for a long time, and he inquired after [Xun].

Then [Bing] told Xun, "When we used to discuss making a resolution, we often said, 'Living is a series of rushing and death is rest.' Today I found out for the first time that this is surely not the case. My constant worry when I was in this world was that some people are eagerly engaged in striving after moneymaking and giving presents to each other. Even in the other world the situation is just like this."

Xun asked [Bing], "What are the facts of the relationships between evil or meritorious deeds and retribution or reward?"

Bing answered, "As far as I previously saw, the facts do not always tally with the teaching expounded in the sutras. [The teaching expounded in the sutras] is simply the account of the Sage who tries to restrain [people from evil]. As far as I see now, the great law of good and evil is in brief not different from [that of this world]. Surely the destruction of life is still the heaviest prohibition. Therefore, you must be careful and should not violate [this prohibition]." Xun said, "Your instruction of this with corroborative evidence is truly and unspeakably appreciated. I should report it to the Imperial Secretary." Bing said, "Very good! Please send my good regards to the Imperial Secretary at the same time." At that time Minister of Works Lord Wang [Sengqian, whose posthumous name is] Jianmu, was the Imperial Secretary of the Ministry of Personnel. Both Bing and Xun had been members of his staff. Therefore they mentioned [Lord Wang].

They exchanged many hundreds of words. When [Bing] was about to leave, Xun said, "We have been separated from each other for a long time. I always wished to get together and talk with you, but it is very difficult for us to meet each other. Can't you stay a little bit longer?" Bing replied, "I just stopped by for a short time. I cannot make a long 28

Fascicle 21

visit. Moreover, I am not allowed to tell this kind of story completely." Thereupon [Yuan Bing] left. At first Bing came at night, yet for some reason or another Xun could clearly see [him]. When Bing was leaving, [Sima] Xun got down from his bed to see him off. As [Bing] put on his clogs it was still dark. Xun saw in the space between Bing's legs a light about one chi long,29 which shone upon [Xun's] legs, too. It was said that the rest of the place was still totally dark. (The story above is found in the Records of the Profound and Auspicious [Ming xiang ji].)

[Shi Daoxian, a Śramaṇa of the Sui Dynasty]

In the Sui dynasty there was Shi Daoxian at Zhulin Temple on Mount Guan kou of the Shu region (present-day Sichuan province). He was originally from Kangju (present-day Kirgiz) and had taken up peddling as his occupation. He plied [his wares] in the Wu and Shu regions (present-day Jiangsu and Sichuan provinces) and accumulated pearls and valuables worth a hundred thousand guan.30 Later, he arrived at Mount Niutou of Zizhou (in present-day Sichuan province), where he came across a monk who was preaching the Dharma. [Daoxian] deeply awakened. Therefore, he immediately threw all of the money he had accumulated into a large river. He then joined Zhulin Temple on Mount Guankou (in present-day Sichuan province) and renounced the world. On the day he took the tonsure, at the beginning he made an oath to all [the people], "Until I attain the [Buddhist] Way, I vow that I will not leave the mountain." He made a resolution to not live in the community; he stayed in the fields with the birds and beasts. Once he sat down in meditation, he took five days as a period [of meditation]. If a visitor arrived at his gate he was secretly aware of it, promptly awoke [from meditation], and stood up [to meet and] talk with the visitor. When there was no visitor, he sat up straight in the meditation room (jingshi), as quiet as the empty sky. Sometimes he notified others beforehand, "Tomorrow I will accept the guests who are coming. There will be a certain number of them." [He foretold] the appearance of the guests and the colors of their clothes exactly. Next day, as had been expected, [the guests] arrived. Their number and their clothes [and appearances] were all just as [Daoxian had foretold]. At one time there was a severe drought. Farmers were fearful, terrified, and anxious about the crops, turning pale with worry. They all came and 29

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begged [Daoxian] to pray for rain. [Dao]xian immediately went to the cave of a dragon, knocked on its door with his cane, and shouted, "The sentient beings [are distressed].31 Why do you spend hours in idle slumber?" He spoke like this. The dragon quickly woke up. Then dark clouds gathered from the four directions and a heavy rain fell everywhere. The people relied on this benefit. People of all ranks and classes vied with each other in admiring [Daoxian], just as they did the heavenly gods.

Xiu, the king of Shu of the Sui dynasty, was responsible for the garrison in the area of Mount Min (in present-day Sichuan province). Someone informed the king, "I looked for [Daoxian] and dispatched [a messenger] to summon him [for you], but he did not accept the order at all." The king became angry and changed his countenance. He personally led troops to go and arrest [Daoxian]. [The king thought,] "Certainly if [Daoxian] firmly disobeys me he should be executed." [Dao]xian heard the soldiers arrive but he acted audaciously, as if there were no one else around. He covered himself with a saṃghāṭī robe and sat straight up, meditating and chanting [a sutra]. When the king arrived at the foot of the mountain he unexpectedly encountered a rainfall. Snow mixed with hail poured down on him, thunder roared, and floodwaters gushed and filled the river in an instant. The helpless corps was enveloped [by the flood], and [the soldiers] were afriad that they would die. As [the king] found himself afflicted and in a predicament, he repented [his fault] and took refuge in [Daoxian,] worshiping [Dao]xian's virtue from a distance. The hanging clouds suddenly scattered and the mountain path became clear and smooth, so that the king and his troops could reach [Dao- ] xian's place. The king fully paid respect to [Daoxian] in person, wholeheartedly took refuge in him, and repented [his sin]. [Dao]xian preached the Dharma for [the king], who gave rise to faith again. Then [the king] politely and respectfully invited [Daoxian], and he returned with [Daoxian] to Chengdu (in present-day Sichuan province). They arrived at Jingzhong Temple where [Daoxian] was cordially worshiped, revered by all the people of the city. He was known as Ācārya [Dao]xian. During the Renshou era (601-604) he returned to his mountain temple, where he died and was buried. (The story above is found in the Biographies of Eminent Monks compiled in the Tang dynasty [Tang gaoseng zhuan, i.e., Xu gaoseng zhuan, T. 2060].) 30