Forest of Pearls From The Dharma Garden Volume IV

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Chapter Thirteen

Entering the [Buddhist] Way

(This chapter consists of four parts:) (1) Introduction, (2) Delight and Revulsion, (3) Tonsure, and (4) Quoted Testimonies. 1. Introduction

The clergy and secular people differ from each other in appearance. Pure and impure are distinguished from each other in destination. Since good and evil are not equal to each other, reward and retribution are not the same. When we, [Buddhist monks,] would like to see the ways of benevolence, justice, and great virtue we should seek models of decorum and the profound rules. Accordingly, we can give up what we have treasured, part from our parents, and reject honored and influential positions. We are temperate in eating delicious foods, adopt a vegetarian diet, and practice asceticism. A plain robe covers the body. We do not care for adornments to amuse ourselves. We use things complying with what we like and set our bodies [and minds] at ease. We do not seek fame and wealth. We suppress the three poisons and restrain desires. With the eight superior qualities of the Buddha's voice, in the three thousand Buddhist rules of deportment, and the manners of observing the five hundred precepts, our movements are proper. They all have standards. There are twelve different divisions of eighty thousand sutras, which are expounded and by which Buddhist practitioners' minds unite with the Buddha. They benefit sentient beings at all times. It can be said that they are a model for heavenly and human beings and a boat to enter the [Buddhist] Way. 2. Delight and Revulsion

As the Wenshu[shili] wen jing (Mañjuśrīpariprcchā, T. 468) says: The Buddha told Mañjuśrī, "In all various merits [the minds of those who remain householders] are not equal to the minds of those who have 447b

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A Forest of Pearls from the Dharma Garden, Volume IV renounced the world. Why? Because those who remain householders have immeasurable demerits and those who have renounced the world have immeasurable merits. Those who remain householders have hindrances while those who have renounced the world have no hindrances. Those who remain householders do various evil actions, but those who have renounced the world leave behind all evil actions. Those who remain householders are in a place of dust and dirt [that defiles their minds] while those who have renounced the world are in a place where dust and dirt have been removed. Those who remain householders drown in the mud of desires, but those who have renounced the world are free from the mud of desires. Those who remain householders follow the ways of the ignorant while those who have renounced the world stay away from the ways of the ignorant. Those who remain householders do not attain right livelihoods but those who have renounced the world attain right livelihood. Those who remain householders are in a place of anxiety, sadness, and anger, while those who have renounced the world are in a place of bliss. "Those who remain householders are in a place of defilements, but those who have renounced the world are in a place of liberation. Those who remain householders are in a place of harm while those who have renounced the world are in a place without harm. Those who remain householders are greedy for benefit and happiness, but those who have renounced the world have no greed for benefit and happiness. Those who remain householders are in a place of confusion and noise while those who have renounced the world are in a place of tranquility. Those who remain householders are in a humble place but those who have renounced the world are in a noble place. Those who remain householders are burned by defilements while those who have renounced the world extinguish the fire of defilements. Those who remain householders always exist and behave for others but those who have renounced the world always exist and behave for themselves. Those who remain householders consider suffering to be happiness while those who have renounced the world consider liberation to be happiness. Those who remain householders grow harshness but those who have renounced the world can exterminate harshness. Those who remain householders attain inferior teachings while those who have renounced the world attain the great Dharma. Those who remain 62

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householders do not have the essence of the Dharma but those who have renounced the world have it. Those who remain householders are reviled by the three vehicles (i.e., bodhisattvas, pratyekabuddhas, and śrāvakas) while those who have renounced the world are praised by them. Those who remain householders are never content, but those who have renounced the world are always content. Those who remain householders are thought of fondly by the king of devils, while those who have renounced the world terrify the devils.

"Those who remain householders are often self-indulgent but those who have renounced the world are never self-indulgent. Those who remain householders are servants of other people while those who have renounced the world are the masters of servants. Those who remain householders are in a dark place, but those who have renounced the world are in a bright place. Those who remain householders are in a place in which arrogance increases while those who have renounced the world are in a place in which arrogance is exterminated. Those who remain householders are rewarded a little, but those who have renounced the world are bountifully rewarded. Those who remain householders often act against their wills in order to flatter others while those who have renounced the world have simple and honest minds. Those who remain householders continually have anxiety and suffering, but those who have renounced the world continually hold joy in their minds. Those who remain householders are under the law of deception while those who have renounced the world are under the law of truth. Those who remain householders are often confused, but those who have renounced the world are never confused. Those who remain householders are in a place of the transmigration [of birth and death] while those who have renounced the world are in a place free from transmigration. Those who remain householders are just like poisonous drugs, but those who renounce the world are like nectar. Those who remain householders lose introspection while those who have renounced the world attain introspection. Those who remain householders have no place in which to take refuge, but those who have renounced the world have it. "Those who remain householders frequently become angry while those who have renounced the world frequently practice acts of benevolence. Those who remain householders have heavy responsibilities, but those 447c

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A Forest of Pearls from the Dharma Garden, Volume IV who have renounced the world have parted from them. Those who remain householders incur sins while those who have renounced the world have no sin. Those who remain householders transmigrate in birth and death, but those who have renounced the world have a limit [to the period of transmigration]. Those who remain householders consider property to be treasure while those who have renounced the world consider merit to be treasure. Those who remain householders follow the current of birth and death, but those who have renounced the world go against the current of birth and death. Those who remain householders are in the ocean of defilements while those who renounce the world are on a great ship. Those who remain householders are bound by defilements, but those who have renounced the world leave behind defilements. Those who remain householders are led and admonished by a sovereign while those who have renounced the world are taught and admonished with the Buddhist Dharma. Those who remain householders can easily obtain companions, but those who have renounced the world do not easily obtain companions. For those who remain householders, to harm others is victory while for those who have renounced the world, to save sentient beings is excellent. Those who remain householders increase defilements, but those who have renounced the world leave defilements behind. Those who remain householders are just like [someone caught] in a patch of thorns while those who have renounced the world are free from the patch of thorns. "O Mañjuśrī! If I were to revile those who remain householders and praise those who have renounced the world, even if my words [were enough to] fill the empty air, my speech would still be inexhaustible. This is called the demerits of those who remain householders and the merits of those who have renounced the world."

Moreover, the Nirvāṇa-sūtra says:

Those who remain householders are pressed as if they are in prison. All defilements arise because of this. Those who have renounced the world are as magnanimous and open as the empty sky. All good things increase and advance because of this.

People who remain householders anxiously think of their spouses and children internally, and outwardly they busily run about in the military services 64

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for a sovereign. If they are wealthy, in a high position, and very successful, then they are self-indulgent. If they are poverty-stricken and humble, then they lose their ambition because of [suffering from] hunger and cold. They are disturbed in public and private and work diligently day and night. Numerous duties drag and bind them. How can they have spare time to cultivate themselves in the [Buddhist] Way?

Furthermore, the Yuqie changzhe jing (Ugraparipṛcchā) says:55 Those who remain householders have numerous defilements. They are bound by affection for their father, mother, wife, and children. They always think of [acquiring] property or [engaging in] a love affair and greedily seek these things insatiably. When they obtain them then they have numerous worries about protecting them. They transmigrate in the six realms. They go against and are separated from the Buddhist Dharma. They are regarded as enemies who hate the thought of good Buddhist teachers (Skt. kalyāṇa mitra). They should develop revulsion for their home life and actively give rise to the ambition to renounce the world. There is no chance for those who remain householders to receive training in the path to highest enlightenment. Due to renouncing the world they all attain the highest path. Those who remain householders are filthy while those who have renounced the world are excellent. Those who remain householders are restricted while those who have renounced the world are liberated. Those who remain householders frequently experience pain but those who have renounced the world are joyful. Those who remain householders are humble while those who have renounced the world are noble. Those who remain householders are servants while those who have renounced the world are masters. Those who remain householders depend on others, but those who have renounced the world are unrestricted. Those who remain householders have many anxieties while those who have renounced the world have no anxiety. Those who remain householders have heavy responsibilities, but those who have renounced the world have abandoned responsibilities. Those who remain householders must attend to their duties in haste, but those who have renounced the world are peaceful and calm in mind. In addition, the Chujia gongde jing (Sutra on the Merits of Those Who Renounce the World) says:56

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A Forest of Pearls from the Dharma Garden, Volume IV If one releases male and female slaves and other people, and renounces the world, his merit is immeasurable. For instance, if one makes offerings to arhats who fill the four continents on all sides of Mount Sumeru for a hundred years, such a person is not as good as someone who, for the sake of nirvana, renounces the world and receives the precepts even for a single day and night. This person's merit is immeasurable. Moreover, if one erects a high stupa of the seven treasures which reaches Trāyastriṃśa Heaven, the merit [of this act] is not as good as that of one who has renounced the world.

Furthermore, the Dayuan jing (Great Sutra on Conditions) says,57 "Because of renouncing the world for even one day and one night, he will not fall into the three evil realms for twenty kalpas."

Moreover, the [Mohe] sengqi lü (Mahāsāṃghika-vinaya, T. 1425) says: Those who renounce the world for even a single day and night and who cultivate themselves in pure practice will leave behind the suffering of the three evil realms for six hundred six thousand and sixty years.58 Again, the Chujia gongde jing (T. 707) says:

If one causes those who have renounced the world to suffer, disturbs their cultivation, and restrains them, that person precisely cuts off the seed of buddhahood. All evils gather upon him just as [water gathers into] the ocean. He will get leprosy in his present existence, and after death he will enter the dark hell. There is no chance for him to come out of it.59 Furthermore, the Jiashe jing (Kāśyapa-sūtra) says:60 At that time the great king and the crown prince heard that the merit of renouncing the world is very deep. At the same time they all awakened the aspiration to renounce the world. On the four continents on all sides of Mount Sumeru there was not even a single sentient being who was [delighted in] remaining at home.61 Everyone awakened aspiration and wished to renounce the world. Since all those sentient beings already renounced the world they did not need to plant [crops]. On their land various [kinds of] nonglutinous rice and trees spontaneously grew, and their clothes were all supplied by heavenly beings.

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Further, the Fozang jing (T. 653) says:

You must pursue the [Buddhist] Way wholeheartedly and practice according to the Dharma. Do not think of food and clothing! There are necessary things in the white curl of hair between the Tathāgata's eyebrows. One supply is enough for all generations to come. All disciples who have renounced the world are also unable to exhaust them.62 Moreover, the Xianyu jing (T. 202) says:

It is just as even if there were a hundred blind men but there is an excellent doctor, he can cure their vision and immediately cause them to see clearly. In addition, [it is just as] even if there were a hundred people whose eyes should be gouged out as punishment, if someone has the capability to rescue them from the punishment, he will cause them to not lose their eyes. Even though the merit of these two people is immeasurable, it is still not as good as [the merit of] a person who causes other people to renounce the world and who renounces the world for himself. His virtue is boundless. 3. Tonsure

First of all, if you intend to renounce the world relying on the Vinayas, invite two masters in advance: an upādhyāya and an ācārya. (The Vinayas are consulted for all rules.) The Sapoduo lun (T. 1440) says:

Even if the upādhyāya has first been invited, but when one receives the ten wholesome precepts the upādhyāya has not yet appeared, that person will still attain the ten wholesome precepts. If one learns of the death [of the upādhyāya], then he is unable to receive the precepts. If he has not heard of the death [of the upādhyāya], then he can complete receiving the precepts. As for the ācārya, it is the same.

Furthermore, the Qingxinshi duren jing (Sutra on the Upāsaka's Liberating People) says:63

If you intend to take the tonsure, first sprinkle fragrant hot water all over the ground of the place for tonsure, hang banners on four sides within a seven-chi circumference, arrange a raised seat intended for the one who 67

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A Forest of Pearls from the Dharma Garden, Volume IV is renouncing the world to sit, and then make two more distinctive seats intended for the two masters to sit. He who wishes to renounce the world puts on his regular secular clothes. He says goodbye to his parents and his esteemed relatives. After that, he says in verse: While I transmigrate in the three realms of existence, I cannot leave behind your kindness and love. Giving up kindness and entering nirvana are True requital for kindness.

After reciting this verse, he removes his secular clothes. The Shanjian lun (i.e., Shanjianlü piposha, T. 1462) says, "[He who is to be tonsured] should take a bath of fragrant hot water and remove the traces of a layman."

The Duren jing (Sutra on Liberating People) says:64 Even though [the initiate] puts on monk's clothes, he can only put on the nivāsana and saṃkakṣikā robes; he cannot yet put on the kaṣāya. When he enters a the Buddhist seminary he should go before his upādhyāya and kneel on his right knee. The upādhyāya should give rise to the thought [of caring for] a child and cannot give rise to a malicious or mean-spirited intention. The disciple should give rise to the thought of his master as his father, and esteem and serve him. The upādhyāya preaches the Dharma variously for [his disciple], and admonishes and encourages his [disciple's] mind. Then, [the disciple] goes before the ācārya and sits there. The Shanjian lun says:65

In addition to being sprinkled with fragrant hot water, [the initiate] is praised in verse:

Good, a real person!

You can understand the world is impermanent. You abandon the secular world and go to nirvana. It is very rare and beyond the mind and language. After this verse is spoken, he is directed to bow to the buddha lands in the ten directions.

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Again, a verse of praise is uttered:

You take refuge in the great World-honored One. You can cross over the suffering of the three realms of existence. You also wish that all sentient beings will Universally enter the happiness of nirvana. After this verse is spoken, the ācārya then shaves his head. The Duren jing says:

When he takes the tonsure, bystanders chant hymns of renouncing the world for him:

You alter your appearance and abide by your ambition and moral fortitude.

You give up what you have treasured and have nothing to love. You forsake your home and enter the sacred way. You wish to liberate all people.

When he is tonsured he must leave a few hairs on the crown of the head unshaved, come before the upādhyāya, and kneel on his right knee. The upādhyāya asks him, "Now I will remove the hair on the crown of your head for you. Do you allow me to do so?" He answers, "Yes!" Then the upādhyāya puts a kaṣāya on him. At the moment when the [kaṣāya] is put on, according to the Shanjian lun, a verse of praise is recited: How great is the robe of liberation (i.e., kaṣāya)! It is the formless dress of the field of merit. You put it on as respectfully as practicing in accordance with the precepts. And extensively liberate all sentient beings. The Duren jing says:

After putting on a kaṣāya [the initiate] bows to the buddha [image] and then walks around it chanting a sutra. The Buddhist clergy and laypeople follow behind him and circumambulate [the buddha image] three times. [The initiate] recites a verse, developing the celebratory intention: Good fortune! Of those who encounter the Buddha, 69

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A Forest of Pearls from the Dharma Garden, Volume IV Who is not happy?

With my meritorious vow, I meet him in this existence. I now attain the merit of the Buddhist law.66

After circumambulating [the buddha image] while chanting a sutra, he again bows to the gathering and the two masters. After that, he goes to his seat and stays there. He receives the respects his relatives of the six relations (i.e., father, mother, elder and younger brothers, wife, and children) pay to him. Bearing the intention of renouncing the world and leaving behind the secular world, he is happy in mind. His parents and relatives all bow to him, and they are delighted with his aspiration for enlightenment (bodhicitta). Finally, at the midpoint of or before the tonsure ceremony meals should be provided to the Buddhist monks.

According to the Pinimu lun,67 "He [who is initiated] receives the tonsure and dons a kaṣāya. Then his upādhyāya gives him the Three Refuges, the five precepts, and other teachings."

(If one has never attended a Buddhist service [for receiving the tonsure], it is impossible to completely explain [the procedure]. If one makes allowances for [tonsure] at the time of taking it, his or her rebirth in a wholesome place will be more successful.)

4. Quoted Testimonies

As the Zabao zang jing (T. 203) says:

Formerly there was a woman who was especially good-looking. She renounced the world and cultivated herself according to a non-Buddhist teaching. At that time someone asked her, "Your appearance is so beautiful. You should have stayed in the secular world. Why did you renounce the world?"

The woman replied, "I was not bad looking, just as I am today, but I have detested licentious desire ever since I was young. Therefore, I have renounced the world. When I was living at my [parental] home I was disposed [to marry] early in life because I was good-looking, and soon I gave birth to a boy. My son consequently grew up. He is inimitably handsome. "He came to feel emaciated and weak; he looked like an ill person. I then asked my son about the reason and condition of his illness. My son 70

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was not willing to tell me. I did not stop asking him. He could not stop me and told me, his mother, 'I dare not speak honestly because I am afraid I will not escape from death. If I honestly explained all, I would feel extremely ashamed.' Accordingly, he told me, his mother, 'I wanted to possess you, mother, in order to secretly satisfy my carnal desire. I cannot have you. Therefore, I simply became ill.' I, his mother, immediately said, 'Since ancient times on, how could there have been such a matter?' Again, I thought to myself, 'If I do not subordinate [his passions], my son will possibly die. I would rather defy reason in order to keep him alive.' Then I called my son and intended to meet his will [and have relations with him]. When my son was climbing onto my bed, however, the floor split open and my son instantly fell into [the hole] alive. I was frightened. I tried to pull him back and caught my son's hair in my hands. Therefore, I still have my son's hair today, which I keep in my bosom. I was keenly moved by this matter and because of this event I renounced the world." Furthermore, the [Da] zhidu lun (T. 1509) says:

In the Buddhist Dharma, even if those who have renounced the world violate the precepts and are punished [by falling into evil realms], they will attain liberation after their punishment comes to an end. Just as the Youboluohua biqiuni bensheng jing (Uppalavarṇā Bhikṣuṇī Jātaka) says,68 when the Buddha resided in this world, a bhikṣuṇī (nun) acquired the six supernatural powers and attained the fruit of arhatship. She entered the residences of the nobility and always praised the teaching of renouncing the world. She told all the women of distinguished families, "My sisters! You should renounce the world." All the noblewomen said, "We are young and energetic, and very beautiful in appearance. It is difficult to observe the precepts. Or we must now be violating precepts." This bhikṣuṇī said, "If you violate the precepts, then violate them! Just renounce the world!" [The noblewomen] asked, "Those who violate the precepts will fall into hell. Why would we violate them?" [The bhikṣuṇī] replied, "If you fall into hell, then fall!" All the noblewomen laughed at this and said, "Hell is a place of punishment. Why should we fall into it?" The bhikṣuṇī said, "I recollect my former existences. At one time I was an actress, and I wore various costumes and spoke miscellaneous languages. Then once I cracked 71

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A Forest of Pearls from the Dharma Garden, Volume IV a joke and laughed as I put on a bhikṣuṇī's robe. Because of this cause and condition, I became a bhikṣuṇī at the time of Kāśyapa Buddha. Presuming on my distinguished family background and good looks, I gave rise to haughtiness in mind and violated the Buddhist precepts. Therefore, I fell into hell and suffered various sorts of punishments. After I had finished suffering from all the punishments, I met Śākyamuni Buddha. I renounced the world and attained the path of arhatship. Even if I again violate the precepts I will be able to attain fruition of the [Buddhist] Way (i.e., enlightenment)."

In addition, when the Buddha resided at Jeta Grove Monastery, a drunken brahman came to the Buddha's place and asked [the Buddha] to make him a bhikṣu. The Buddha ordered Ānanda to have [the brahman's] head shaved and to put a Dharma robe on him. The brahman soon recovered from his drunkenness. Frightened that he had suddenly became a bhikṣu, he promptly ran away. All the bhikṣus asked the Buddha, "Why did you allow this drunken brahman to become a bhikṣu?" The Buddha replied, "This brahman has had no ambition to renounce the world for immeasurable kalpas, but now he got drunk. Therefore, he abruptly slightly awakened the aspiration. Because of this cause and condition, later he will renounce the world and attain the [Buddhist] Way. Through various sorts of causes and conditions like this, the profits and merits of renouncing the world are immeasurable. Because of this, even though laypeople have the five precepts, they are not as good as those who have renounced the world, whose merits are great."

Further, the Zabao zang jing says:

In the past King Udāyi lived in the city of Roruka. He was sagacious and perspicacious, and had great wisdom. He had a wife called Candraprabhā (?) a rare beauty who had virtuous conduct as well. The king loved and respected her very much.

In the laws of his country at that time sovereigns did not play the lute themselves. At that time, [Candraprabhā] was in an inner chamber happily playing together with the king. Presuming on being the king's favorite, she sent a lute for the king to play and rose up and danced for him of her own accord. When she raised her hands at the beginning, the king, who 72

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was originally good at physiognomy, saw that the shadow of death had already appeared on his wife's face. He counted the remainder of her life, which was no more than seven days. The king immediately let go of the lute and sadly heaved a deep sigh. [Candraprabhā] said to the king, "I receive your favor and dared to ask you, king, to play the lute in the inner chamber, and I got up and danced for you of my own accord. By doing so, we enjoyed ourselves. What discomfort do you feel that you put down the lute and sighed deeply? Please tell me." The king was unwilling to answer. [His wife] was polite but did not stop asking. The king sincerely answered. When his wife heard [what he said], she became very anxious and afraid. She then said to the king, "I have heard from a bhikṣuṇī of the stone chamber that if one can renounce the world with faith for even one day, he or she will surely be able to be reborn in heaven. I wish to renounce the world. Please, king, listen to me and allow me [to do so]." The king loved his wife very much, so he told her, "At the beginning of the sixth day I will allow you to leave me." They both honored one another's intentions.

When the sixth day came, the king said to his wife, "You have a wholesome mind and wish to renounce the world. If you are able to be reborn in heaven, be sure to come and see me. I will then allow you to leave." After taking this oath, she was given leave. Then [Candraprabhā] was able to renounce the world and received the eight precepts of abstinence. Accordingly, on that same day she drank some syrup made of sugar candy, which coagulated and formed a lump in her stomach. On the morning of the seventh day her life came to an end. Due to the advantage of her wholesome condition she was able to be reborn in heaven. [Candraprabhā] remembered her original oath [to the king] and went to visit the king. Light brightly illuminated the entire palace. At that time, the king asked, "Who are you?" The heavenly being answered, "King, I was your wife, Lady Candraprabhā." The king happily said, "Please come and be seated." The heavenly being answered, "King, I now see that you smell bad and are filthy. I am unable to come close to you. Because of my previous oath, however, I came here to see you, king." On hearing this, King Udāyi was fascinated and liberated in mind. He exclaimed, "This heavenly being used to be my wife. She renounced the world for one day and then was able to be reborn in heaven. Her spirit is lofty and 73

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profound, so she now sees me to be vile. Why shouldn't I now renounce the world? I once heard it said that one fingernail of a heavenly being is worth one Jambudvīpa. This country is not worthy for me to covet." After saying this, [the king] abdicated the throne in favor of his son. He renounced the world, cultivated himself according to the [Buddhist] Way, and attained arhatship.

The [Da] zhidu lun (T. 1509) therefore says in verse: Even though peacocks adorn themselves with colors,

They are not better than the wild swans and cranes that can fly far. Even though laypeople possess wealth, high position, and power, They are not as good as those who renounce the world, whose merits are deep.

Furthermore, the Za piyu jing (T. 204) says:

In the past, two brothers lived in the world. They had wealth and rank; their property was immeasurable. Their parents passed away and they had no one else on whom to rely. Although they were brothers their ambitions differed. The elder brother was fond of the Buddhist Dharma while the younger brother loved the family business. The younger brother saw that the elder brother did not love their family business and frequently despised it. [The younger brother said to his elder brother,] "We are brothers, but our parents died early. I diligently think of livelihood while you go against and desert our family business. You chase after śramaṇas and receive the Buddhist scriptures through listening. How can śramaṇas give you clothing, money, and jewels? Our family has fallen into straitened circumstances. Our property is diminishing day by day. We will become a negligent family laughed at by others. To succeed to our parents' [business] is nothing more than filial piety."

The elder brother responded to him. "[Observing] the five precepts and the ten wholesome acts, making offerings to the Three Treasures, and edifying our relatives with the [Buddhist] Way are nothing more than filial piety. It is the fate of nature that the clergy and the laity are contrary to each other. What the clergy is delighted with is what the laity detests. What the laity values is what the clergy despises. The wise and the ignorant 74

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are not the same. There are light and darkness in strategies. Therefore, the wise leaves behind darkness, goes to the light, and reaches truth through the [Buddhist] Way. What you are now delighted with is the counterfeit of distress. How do you know about hardship?"

The younger brother was angry. He tilted his head, not believing [his elder brother]. The elder brother saw that [his younger brother] was like this. Then he told his younger brother, "You are greedy for household affairs, and consider property to be valuable. I am fond of the Dharma stated in sutras. I take wisdom to be precious. Now I want to leave home and take refuge in the field of merit. Counting the amount of time one has to live in the world, it passes as quickly as dust flies. [Life] is impermanent and [death] suddenly arrives. We will be bound in punishments. Therefore, I will renounce the world, avoid dangers, and go to the secure place." The younger brother, seeing the elder brother's inclination for the Buddhist Dharma, was silent and did not respond. The elder brother left home and became a śramaṇa.

Day and night [the elder brother] diligently sat in meditation and pondered. His practice suited the [Buddhist] teaching and he achieved the realization of the fruition of the [Buddhist] Way. The younger brother heard about this and his anger became more intense. He became even more greedy in the family business, to a point to which he had never been. Later his life came to an end and [on rebirth] he fell among the cattle and became a tremendously fat ox. A merchant bought him to carry raw salt to sell [at market]. Coming and going several times, the ox consequently became emaciated and worn out. He could not advance further. When he tried to climb a slope, he was exhausted, crippled in both legs, and he lay down and could not stand up. The merchant beat him. Shaking his head, [the ox] then and only then moved.

At that time, the elder brother traveled around by flying through the air. He saw his younger brother [as the ox] in the distance and said to him, "You, my younger brother, used to live in a farmhouse. Where are you now? You threw yourself down among cattle. Through my supernatural power I will illuminate and show you your original nature. Accordingly you will recognize it yourself and reproach yourself, weeping. You acted with unwholesomeness, you were stingy, greedy, and jealous. You did not 75

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believe in the Buddhist Dharma and you were disrespectful to the sangha. You did not trust in your elder brother's words and butted against me, following only your own decisions, disregarding others. Therefore, you [were reborn] among cattle and you are now worn out and weakened. Regret cannot mend matters. I, your elder brother, know your innermost thoughts. I am brokenhearted and feel sorrow for you." He accordingly told the owner of the ox the whole story of his brother. When the merchant heard it he gave [the ox to the śramaṇa].

[The śramaṇa] took the ox back to his monastery. He caused [the ox] to think of the Three Treasures. The ox had food at all times. After its life came to an end, it was able to be reborn in Trāyastriṃśa Heaven. At that time, the merchant and the people all thought and said, "We make a living but we cannot make donations. We do not know the Buddhist Dharma. Death is also fearful." Then they all deserted their houses, giving up their wives and children. They abandoned items of great value and became śramaṇas. They were diligent and not negligent. They also all attained the [Buddhist] Way.

Observing from this, worldly property and treasures are not beneficial for people. Admire and respect the Three Revered Ones! Cultivate yourselves and study the [Buddhist] Way! Then you will obtain peace generation after generation.

Moreover, the Fufazang jing (i.e., Fufazang yinyuan zhuan, T. 2058) says: In ancient times the arhat Sheyeduo,69 one of eminent virtue, led all his disciples to visit the city of Takṣaśilā. After arriving in the city he felt saddened and unhappy. He went on for awhile and saw a crow in the road. He then smiled with pleasure. His disciples asked their teacher, "Please tell us the story about this!"

The eminent one replied, "When we first arrived in the city, I saw under the city gate a young spirit. He was starved and anxiously told me, 'My mother entered the city to seek food for my sake. Five hundred years have passed since the time I was separated from my mother. I am impoverished with hunger and my stomach is empty. My life is coming to an end before long. Eminent one, when you enter the city, if you see my mother please tell her about my hardship. Pray tell her to come back soon!' 76

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"Only then did I enter the city. Then I saw [the spirit's] mother, to whom I completely explained her child's wish. The spirit mother answered to me, 'Five hundred years have passed since the time I came into the city. I have not been able to obtain even a single person's nasal mucus or saliva. My strength to produce [nasal mucus or saliva] is already weak and low. Even if I am able to produce a small amount of saliva, all the other spirits snatch it from me. I met a person and happened to obtain a little saliva. I want to take it out of the city and share it with my child. Under the gate, however, there are many powerful spirits. I am afraid of them and do not dare go out. Please, eminent one, send me out of the city. I am immediately going out. Let me eat together with my child.' I then asked the spirit, 'When were you born?' The spirit replied, 'I have seen the rise and fall of this city seven times.' I heard the spirit said, 'I sigh over birth and death and suffering for a long time.' Therefore, I was sad. "As for the crow of that time, [I will tell you the story]. Ninety-one kalpas ago a buddha appeared in the world, called Vipassī. At that time I was the child of a wealthy man of virtue. I wished to attain renunciation of the world. If I renounced the world at that point, I would have surely attained arhatship. My parents, however, did not listen to me and compelled me to marry a charming wife. Shortly after I married, I again sought to renounce the world. My parents said to me, 'If you have a son, we will release you.' I subsequently received the teaching and later [my wife and I] had a boy. When he became six years old, I again intended to leave home. My parents taught my boy to hang on to my legs, crying, and say, 'Father, if you desert me, who will bring me up? You must first kill me, then later you may go.' At that time, seeing [the boy] I became attached to him. So I said to my son, 'For your sake, I will not renounce the world again.' Because of my child, from that time on I have transmigrated in the five realms for ninety-one kalpas and have been unable to see my son. Now, with excellent discernment I observed that crow—my son from the previous existence. I take pity on the ignorance under which he has been experiencing the transmigration of birth and death for a long time. That is why I smiled.

"With this cause and condition, if someone again hinders another person from renouncing the world, that person will be retributively punished and 77

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continuously remain in evil realms, where he will receive extreme suffering. There is nothing by which he may attain liberation. After finishing the punishment of the evil realms, if he is reborn among human beings he will be blind, with no eyes."

Therefore, wise people, when they encounter someone who wishes to renounce the world, must exert themselves with expedient means to advise and help that person in his achievement. Do not put obstacles in their way! Again, the Chujia gongde jing says:

In ancient times when the Buddha resided in the world, he entered the city of Vaiśālī together with Ānanda. At that time, they had come and begged for alms. There was a prince, called Vīrasena, who amused himself with the court ladies on the top floor of a tall building. Hearing a musical sound, the Buddha said to Ānanda, "I know that this person will most certainly die in seven days. If he does not renounce the world, he will probably fall into hell."

After hearing this, Ānanda went to edify [the prince] and exhorted him to renounce the world. The prince listened to [Ānanda's] exhortation. For the first six days [the prince] exhausted his intention to take enjoyment, and on the seventh day he asked the Buddha to renounce the world. For one day and night he practiced and observed the pure precepts. Then, when his life came to an end, he was reborn in the realms of the four heavenly kings as a son of Vaiśravaṇa, the heavenly king of the northern direction. Along with all his court ladies, he enjoyed the pleasures of desires arising in connection with the five senses. His life in that heaven was terminated after five hundred years. Later, he was reborn as a son of Śakra-devānām-indra in Trāyastriṃśa Heaven. His life in that heaven was one thousand years. Next, he was reborn as a prince of Yama [Heaven]. His life span there was two thousand years. Afterward he was reborn in Tuṣita Heaven again as a prince. He died at the age of four thousand. Next, he was born in Nirmāṇarati Heaven as the heavenly king's son, and his life span was eight thousand years. When his life in Nirmāṇarati Heaven came to an end, he was reborn in Paranirmitavaśavartin Heaven, the sixth [heaven of the realm of desire,] as a prince of the heavenly king. He received the [pleasures of the] five desires along with all his court 78

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ladies. [His] following [existences] were extremely wonderful. His life as a heavenly being was over after sixteen thousand years. He received pleasures in this way. He came and went seven times in the six heavens of the realm of desire and did not experience an early death.

He who renounces the world for even one day will not fall into evil realms for a full twenty kalpas, and will be continuously reborn in heaven, where he will receive happiness spontaneously. He will be reborn last in the realm of human beings, where he will completely possess wealth, happiness, family property, and treasures. He will feel revulsion toward the world when he approaches old age after passing through the prime of life. Then he will renounce the world, cultivate himself in the [Buddhist] Way, become a pratyekabuddha called Piliudili,70 and extensively liberate limitless heavenly and human beings. For this cause and condition the merit of renouncing the world is immeasurable, boundless, and beyond comparison. Suppose that there are numerous arhats filling the four continents on all sides of Mount Sumeru, if a person completely exerts his mind to offer the four requisites to them without any shortage for a hundred years, or if someone erects a stupa for them when they enter nirvana and offers various things such as flowers, incense, and necklaces, the merit they earn [by doing these things] is still not as great as that of a person who seeks nirvana, renounces the world, and observes the precepts for even a single day and night. From this, it is said that the virtue of renouncing the world is truly respectable. You must not greedily become attached to secular matters such as not having enough money or women, wander about in the transmigration of birth and death, and give yourself pain.

The Zhong benqi jing (T. 196) speaks of Devadatta: [In the Qi dynasty he was called Tianre ("Natural Heat"). When he was born, heavenly and human beings were all amazed and enthusiastic. Therefore, he was given this name.]

Moreover, the Wuxing she lun (i.e., She dasheng lunshi, Mahāyāna-saṃgrahōpanibandhana, T. 1598) talks about Devadatta: [In the Tang dynasty he is called Tianshou ("Endowed by Heaven") or Tianyu ("Given by Heaven"), which means one who was obtained from heaven through entreating. Therefore, he is called Tianshou.] 79

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Further, the Zengyi ahan jing says:

Devadatta addressed the Buddha, "Please allow me to maintain the right path to attain the [Buddhist] Way." The Buddha said, "You should remain a householder, and be kind enough to give us alms. It is really not easy to become a śramaṇa." [Devadatta] repeatedly asked the Buddha but [the Buddha] again told him, "You should not renounce the world." Devadatta then gave rise to an evil thought, "This śramaṇa feels jealous of me. I now had better shave my head by myself and study moral practices well. Why do I have to take this śramaṇa's words?"

Devadatta later committed the five rebellious sins. With an evil mind he intended to come to the Tathāgata's place. When [Devadatta] landed on the ground, a big fire and wind arose from underground and swirled around Devadatta's body. He was burned in the fire. He then wished to repent and [tried to] call out, "Namas Buddha!" (i.e., "I take refuge in the Buddha"). However, he was not actually able to finish it, and subsequently he entered hell.

Ānanda asked, sorrowfully sobbing, "How long will Devadatta remain in hell?" The Buddha replied, "He will be there for a great kalpa (i.e., a period of four different kalpas). After his life there comes to an end he will be reborn in the heaven of the four heavenly kings. He will wander from one heaven to another, and come to Paranirmitavaśavartin Heaven. He will pass through sixty kalpas without falling into the three evil realms. Finally he will be reborn and become a pratyekabuddha called Namas, because he called out 'Namas' when his life was coming to an end." At that time Mahāmaudgalyāyana said, "I would like to go to Avīci Hell, visit Devadatta, and console, cheer, and offer congratulations to him." The Buddha said, "The sinners in Avīci Hell do not understand human beings' sounds." Maudgalyāyana addressed the Buddha, "I understand sixty-four kinds of sounds. I should go and talk to him using these sounds." Maudgalyāyana came to above Avīci Hell as quickly as the time it takes to bend and stretch out one's arm. From the air he commanded, "Devadatta!" A hell warden replied, "In this section there are [sinners called] Devadatta from the time of Krakucchanda Buddha and from the time of Kāśyapa Buddha as well. What [Devadatta] do you command now?" Maudgalyāyana said, "I command Devadatta, a son of Śākyamuni 80

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Buddha's paternal uncle." The hell warden burned [Devadatta's] body to wake him up and said, "You, look up in the air!" [Devadatta] saw that Mahāmaudgalyāyana sat on a lotus flower made of treasures. He asked Maudgalyāyana, "Eminent One, why did you come down here?" Maudgalyāyana replied, "The Tathāgata explained that you intended to kill the World-honored One. Because of this condition you entered Avīci Hell. In the end you will become a pratyekabuddha called Namas." After hearing this, Devadatta happily said, "If today I lie down on my right side in Avīci Hell, even for the duration of one kalpa, I will have no fatigue and weariness at last." Maudgalyāyana again asked him, "Is there an increase or decrease in pain?" Devadatta replied, "My body is run over by a hot iron wheel and destroyed.71 Then my body is crushed with an iron pestle.72 There is a black cruel elephant that treads on my body. Moreover, there is a volcano [from which lava] flows and covers my face. My kaṣāya from the old days transforms into a copper metal plate. Something extremely vigorous [comes and attaches to my body. The origins and conditions of my pain are like this]. Now, entrusting it to your care, I will worship the World-honored One by bowing my head to his feet. Furthermore, I will worship the Eminent One Ānanda."

Maudgalyāyana then used supernatural power to travel and return to the World-honored One's place.

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

Devadatta and a disciple [of the Buddha called] Kokālika (Jujiali) slandered Śāriputra and Maudgalyāyana. When their lives came to an end they fell into Lotus Hell.

Further, the [Zhong] benqi jing (T. 196) calls Quheli [Kokālika]. What is more, the [Dafangbian fo] baoen jing (T. 156) says: As for Devadatta, in the remotest past, incalculable kalpas ago, a buddha appeared in the world. His name was Yingxian ("Corresponding Manifestation").73 After this buddha's nirvana, during the period of the semblance Dharma, there was a meditation bhikṣu who lived alone in a grove. At that time the bhikṣu was always troubled by a louse. He made a pact [with the louse], 81

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saying, "When I sit in meditation, you should silently hide yourself and remain quiet." The louse did as prescribed. Shortly after a local flea approached the louse and asked, "Why are your body and muscles so plump and healthy?" The louse said, "The master on whom I depend always cultivates himself in meditation. He taught me the time to eat and drink. Since I eat and drink as he taught, my body has become bright and plump." The flea said, "I also want to learn that method." The louse said, "You can do as you please." Soon after the bhikṣu sat in meditation. At that time the local flea smelled the odor of blood and flesh and immediately [bit the monk] to eat them. At that time distress arose in the bhikṣu's mind and he immediately took off his robe and burned it in a fire. The Buddha said, "The bhikṣu who sat in meditation at that time is now Kāśyapa. The local flea of that time is now Devadatta, and the louse of that time is now myself. Devadatta injured me in order to enrich and nourish himself. Consequently today I attained buddhahood. Again, since [Devadatta] caused the Buddha's body to bleed in order to enrich and nourish himself, he entered hell alive. Devadatta continuously harbored evil in his mind and injured the Tathāgata. If I were to speak more on this issue, it would take kalpa after kalpa without coming to an end." The Zabao zang jing says:

The Buddha stayed in the kingdom of Kapilavastu. He entered the city, begging for alms, and arrived at the house of his cousin, Sundarananda. It happened that Nanda (i.e., Sundarananda) had adorned his wife and applied a fragrant cosmetic on the middle of her forehead. He heard that the Buddha was inside the gate and wanted to go out to see him. His wife made an agreement with him, saying, "Go out and see the Tathāgata! Come back here before the cosmetic on my forehead has dried up!" Nanda promptly went out, saw the Buddha, and worshiped him. [Nanda] took a bowl, went back to the house, put food into the bowl, and offered it to the Buddha. The Buddha did not take it and passed on it to Ānanda, who did not take it, either. Ānanda said, "From whom did you get the bowl? Go and return it to its original place!"

Thereafter, [Nanda] went after the Buddha holding the bowl. They arrived at the monastery of Nigrodhārāma. The Buddha then ordered a 82

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barber to shave Nanda's head, but Nanda did not agree. Shaking his fist in anger, [Nanda] said to the barber, "Can you shave the heads of all the people of Kapilavastu now?"

The Buddha asked the barber, "Why did you not shave him?" [The barber] answered, "Because I am scared of him, and I dared not shave him." The Buddha along with Ānanda personally approached [Nanda]. Nanda was afraid of [the Buddha]. Therefore, he did not dare to refuse to be shaved. Even though his hair had been shaved, he always wished to return home, but the Buddha always led him about and he was not able to get away.

Later, one day [the Buddha's disciples] had to take turns to watch over the residential quarters. So [Nanda] was very happy for himself. "Now it is truly my chance! I can return home! After waiting until the Buddha and the monks had all left, I will go back home." After the Buddha entered the city, [Nanda] thought to himself, "I should draw water, fill the water jars for them, and then go home." Subsequently, he drew water [to fill the jars, but] as soon as one jar was filled, another jar was overturned. Time went by in this way and he could not fill the jars. Then he said, "It is impossible to fill all [the jars]. I will let the bhikṣus draw water for themselves after they come back. Now I will just put the jars in their room and leave them there." He then closed the doors [of the room]. As soon as one leaf [of the door] was closed, the other leaf opened again. As soon as one door was closed, the other door opened again. He further thought, "Since I cannot shut them all I will just leave [the doors] as they are and go away. Even if all the clothes and belongings of the bhikṣus are lost, I have abundant money and jewels enough to be able to compensate them." [Nanda] then left the monks' residential quarters, but he thought to himself, "The Buddha will certainly pass this way. I will leave along a different path." The Buddha knew [Nanda's] intention and came along the different path that [Nanda had taken], too. [Nanda] saw the Buddha approaching from a distance and hid behind a big tree. The spirit of the tree lifted the tree up into the air, exposing [Nanda] standing on the ground. The Buddha saw Nanda and took him back to the monastery. [The Buddha] then asked him, "Do you think of your wife?" [Nanda] replied, "Yes, I really do!" Immediately [the Buddha], taking Nanda with him, headed toward the 83

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A Forest of Pearls from the Dharma Garden, Volume IV top of Mount Anabo.74 [The Buddha] again asked Nanda, "Is your wife beautiful?" [Nanda] answered, "Yes, she is!"

In the mountain there was an old blind monkey. Once again, [the Buddha] asked, "How beautiful is the countenance of your wife Sundarī, compared with that of this monkey?" Nanda felt remorseful and angry, and thought to himself, "My wife is a rare beauty among the people. Why does the Buddha now compare my wife with a blind monkey?" The Buddha then went to Trāyastriṃśa Heaven, leading [Nanda]. They went all over the heavenly palaces and saw them together. [Nanda] saw that all the gods and the goddesses entertained each other. He saw that in a palace there were five hundred goddesses but no god. He sought out the Buddha to ask him [the reason]. The Buddha said, "Go and ask them yourself!" Nanda went and asked them, "In all the other palaces there are gods. Why is there not even a single god in just this [palace]?" All the goddesses answered, "The Buddha's younger brother Nanda is in Jambudvīpa.75 The Buddha compelled him to renounce the world. Because of the cause and condition of renouncing the world, after his life comes to an end he will be reborn in this heavenly palace and become our god." Nanda replied, "This is precisely myself!" and wanted to live there immediately. The goddesses said, "We are goddesses, while you are now a human being. The paths of human beings and heavenly beings differ from each other. For the time being, if you return and give up your human life, and you are reborn in this place, then you will be able to live here." [Nanda] then returned to the Buddha and fully told the World-honored One about the things mentioned above. The Buddha said to Nanda, "Is your wife as beautiful as the goddesses?" Nanda answered, "Comparing the goddesses with [my wife] is just like comparing her to the blind monkey." The Buddha returned to Jambudvīpa, leading Nanda. Nanda became more diligent in the observance of the precepts because he wished to be reborn in heaven.

Ānanda at that time said to [Nanda] in verse:

For instance, just as a castrated ram struggles

To go forth yet it retreats more,

You observe the precepts for your desires.

What you do is also just like that.

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The Buddha led Nanda again and they arrived in hell. [Nanda] saw that all the boiling cauldrons, without exception, were filled with people. He saw one cauldron that bubbled up [hot water] but it was empty. Wondering why, he came and asked the Buddha. The Buddha told him, "Go and ask them yourself!" Nanda accordingly went and asked a hell warden, "Without exception all the cauldrons are boiling and punishing sinners. Why is this cauldron empty without anyone being boiled in it?" [The hell warden] answered, "In Jambudvīpa there is a disciple of the Tathāgata called Nanda. Because of the merit he earned by renouncing the world he will attain rebirth in heaven, [but] because of the cause and condition of giving up the [Buddhist] Way for desires, he will fall into this hell after his life in heaven comes to an end. Therefore, I stoke the cauldron, waiting for Nanda."76 After hearing this, Nanda became afraid that the hell warden might detain him. He said, "I will take refuge in the Buddha. I will take refuge in the Buddha. I only pray that you will protect me and take me back to Jambudvīpa!" The Buddha told Nanda, "Can you diligently observe the precepts and cultivate your heavenly merit?" Nanda replied, "I do not need to be reborn in heaven. Now I only pray that I will not fall into this hell."

The Buddha expounded the Dharma for [Nanda]. In seven days he achieved arhatship. All the bhikṣus said in admiration, "It is very laudable and greatly distinguished that the World-honored One appeared in the world." The Buddha said, "Not only today is like this, but also the past was like this, too." All the bhikṣus said, "The past was just so, too. What does this mean? Please explain it for us!"

The Buddha said, "Formerly there was the king of Kāśi, called Pūrṇamukha. In the kingdom of Videha there was a licentious woman who was extremely beautiful. At that time these two kingdoms continually held grudges against each other. At his side [Pūrṇamukha] had a flattering courtier, who said with a sigh to the king of Kāśi, 'In the other kingdom there is a licentious woman who is a rare beauty in the world.' The king heard these words and gave rise to deluded attachment in his mind. He sent a messenger to look for her. That kingdom did not give [the woman to him]. [Pūrṇamukha] again sent a messenger, saying, 'I would like to see her for a short time. In four or five days, she will be returned. You must send her out.' The king of the other kingdom (i.e., Videha) then 85

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instructed the licentious woman, 'Your figure is completely equipped with all good qualities. Cause the king of Kāśi to become deluded and attached to you! Then he will be unable to leave you even for a moment.' The king then sent her out and ordered her to go.

"Four or five days passed. Suddenly [the king of Videha] called out, 'I would like to arrange for a grand sacrifice. I must get the woman back. Return and release her for a while. Later I will send her again.' The king of Kāśi immediately sent her back.

"After the grand sacrifice came to an end, [the king of Kāśi] sent a messenger and asked [the king of Videha] to return [the woman] to him. [The king of Videha] replied, 'She will be sent tomorrow.' On the next day, [however,] she was not sent back again. While he continued to lie in this way, many days passed. The king [of Kāśi] had deluded attachment in his mind. He wanted to go to the other kingdom, taking only a few men with him. All his vassals remonstrated with him, but he was not willing to accept [their warnings].

"At that time, on Immortal Mountain there was a monkey king who was intelligent, broadly learned with extensive knowledge. His wife accidentally died and he took a female monkey [as his mate]. The whole group of monkeys became angry. They scolded and blamed [the king], 'This female monkey is our common property. For what reason do you monopolize her?' The monkey king then fled to the kingdom of Kāśi, taking the female monkey with him, and they stayed in the palace of the king [of Kāśi]. The monkeys all chased him and soon arrived in the city, where they broke the houses apart and destroyed the walls. It was impossible to control them.

"The king of Kāśi said to the monkey king, 'Why don't you now return this female monkey to all the monkeys?' The monkey king replied, 'My wife has passed away. I would no longer have a wife. O King! Why do you now want me to return her to them?' The king said [to the monkey king], 'Your monkeys are ruining and throwing my kingdom into disorder. How can you not return her?' The monkey king said, 'Is this matter not good?' The king answered, 'No, not good!' This went on again and again. Since the king said that it was not good, the monkey king said, 'In your palace there are eighty-four thousand ladies but you do not happily love 86

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them and want to go to another hostile kingdom chasing after a licentious woman. I have no wife now and take only this one, but you say it is not good. All your people live looking up to you. Why do you abandon state affairs for one licentious woman?

"'O great king! You must know that licentious desires bring only small pleasure and great suffering. It is just like holding a flaming torch against the wind. An ignorant person does not let go of [the torch] and is surely burned. Desire is as impure as a heap of dung. Desire appears on the external figure and is merely covered by a thin skin. Desire has no requital of kindness, just like a venomous snake daubed with dung. Desire, like a harmful bandit, is deceitful and intimately attaches to people. Desire is like a loan that must certainly be returned. Desire is detestable, just like a flower growing in a toilet. Desire is like sores from scabies when one comes close to a fire; when they are scratched they become severe. Desire is just like when a dog gnaws a dry bone; when his saliva mixes with [the bone] he thinks it is tasty, and although his lips and teeth are completely broken, he is never satisfied. Desire is like a thirsty man drinking saltwater; his thirst increases more than ever. Desire is like a piece of meat that a flock of birds vie in chasing after. Desire is like being greedy for the taste of a fish or an animal that causes one to die.77 It is a very serious disaster.' "The monkey king of that time is me. The king [of Kāśi] of that time is Nanda. The licentious woman of that time is Sundarī. I, at that time, pulled Nanda out of the ditch of desires. Now again I will pull him out of the suffering of the transmigration of birth and death." The Weizengyou [yinyuan] jing (T. 754) says:

Rāhula renounced the world and became a novice at the age of nine. The king ordered fifty princes of powerful families and various lords all to renounce the world, following Rāhula. Śāriputra was the upādhyāya and Mahāmaudgalyāyana was the ācārya [at the ceremony] and they gave the ten wholesome precepts. Rāhula's mother, Yaśodharā, was the Crown Prince's wife. In less than three years she renounced the world. (Since matters concerning the other disciples are broad and numerous, it is impossible to explain them all in detail. A few important points will be presented.)

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As for novices, the Biography of Buddhayaśas says:

In the Sui dynasty it was called menial labor because cultivation in the [Buddhist] Way is laborious. Moreover, it was translated as xici, which means to stop [xi] worldly defiled feelings in order to deliver all beings through benevolence (ci). Additionally, even though the Buddhist Dharma was founded worldly feelings still exist. So they must stop evil and do acts of benevolence.

Furthermore, the Zengyi ahan jing says:

The Buddha told all the bhikṣus, "There are four castes (i.e., brāhmaṇa, kṣatriya, vaiśya, and śūdra) in the world, but those who have renounced the world have no original caste. It is said, however, that śramaṇas are the sons of Śākyamuni. The reason is that they were born following my birth and they became śramaṇas following completion of the Dharma. They come out just as all the four great seas come out of Lake Anavatapta." Moreover, the Mishasai [bu hexi wufen] lü (Mahīśāsakanikāya-pañca varga-vinaya, T. 1421) says: You, bhikṣus, have renounced the world from various family backgrounds. All of you gave up your original family names and call yourselves the son of Śākyamuni, śramaṇa. (A śramaṇa is one who stops evil.) Furthermore, the Chang ahan jing (Dīrghāgama, T. 1) says: When Maitreya appears in the world, all bhikṣus and disciples will be also called the Benevolent One's sons, just as my disciples are now called the sons of Śākyamuni."78 (Maitreya is a family name. It refers to the benevolent family.)

[The Shijiapu (T. 2040) says:]

When I (i.e., Shi Sengyou) observe the modest incarnate form of the Great Awakened One (i.e., Buddha), his posture to edify the people is equal to that found in earthly literature. Therefore, [his Dharma] descendants succeed to his wisdom and his followers increase, one after another. At the same time, the conditions are revealed for innumerable kalpas. Therefore, we can assist and support his wonderful edification.

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Moreover, [I think that] when the four rivers enter the sea, they are all called "the sea." When the four castes take refuge in the [Buddhist] Way, they are all called Buddhists. It can be said that, after all, the origin of these differences is the same, only one taste! Verses say:

The divine help of the previous existence has consequently ripened. Now I attain renunciation of and transcendence from the world. I gave up the secular world and banished defilements. Being detached, I have joyfully realized. Wisdom lies in a peaceful mind free from prejudice. Wondrousness cannot be enumerated. When I was inspired, I encountered the [Buddhist] Way. I cut off affairs to restrain and restrict me. I am diligently eager for study.

I take this nectar.

My meritorious achievement is not reduced. I sense the sacred excellent shelter. Solemnly a spirit comes.

Gracefully a deity takes steps.

There are he and I without others. Dharma mates meet each other.

Miracle Stories

(Five stories are briefly quoted.) [Zhiyan, a Śramaṇa of the Song Dynasty] At Zhiyuan Temple in the metropolis of the Song dynasty there was Shi Zhiyan, a man from western Liangzhou (present-day Gansu province). He renounced the world at the Chinese age of twenty and became famous for his dedication and diligence. He traveled around the western countries for study and made inquiries into the ways of meditation. He was extensively well versed in sutras and discourses. He returned from the Western Region with rare and precious scriptures. He had not yet translated and copied the sutras and discourses he had acquired, but in the fourth year of the Yuanjia era (427) of the Song dynasty he translated them together with [monks] such 89

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as Baoyun. [Zhiyan] did not accept special invitations from laypeople who intended to make offerings only to him (bieqing). He always supported himself by mendicancy (Skt. piṇḍapāta). He was completely accustomed to the Buddhist edification, inspiration, and the unseen and manifesting worlds. Someone who had seen evil spirits said, "Inside the Grand Shrine of Xizhou I have seen evil spirits speak to each other. They said, 'When Eminent [Zhi]yan comes, we must retreat.'" This person did not understand it. [Zhi]yan suddenly arrived there. For the time being [the person] asked him his name. Sure enough, [the monk] called himself Zhiyan. [The person] stayed silent but [Zhiyan] recognized [what was going on]. [Zhiyan] secretly applied the rites for nonhumans.

Née Liu, the wife of Xiao Sihua, Director of Lanling (in present-day Shandong province), suffered from a disease. She often saw evil spirits coming and cried out in fear. At that time [Sihua] welcomed [Zhi]yan for a sermon. [Zhi]yan had just arrived at the outer hall when née Liu saw that a group of evil spirits scattered away. [Zhi]yan already advanced and spoke on a sutra for the wife. She was cured of the disease because of this. Accordingly she received the five precepts and the whole family believed in [Buddhism]. [Zhi]yan was clean, simple, and unselfish. He gave away things as soon as he received them. He roamed throughout the corners of the world when he was young and had no fixed place to live. He was submissive by nature and never talked about himself. Therefore, even though he had much virtuous conduct, his virtue could not be fully transmitted in the world. Formerly, before [Zhi]yan renounced the world, he received the five precepts on one occasion but he [subsequently] had a violation against them. Later he entered the Buddhist Way and received a complete set of precepts as a monk, but he always doubted if he had not [actually] attained some precepts. He was often afraid of this. He meditated for years but could not understand it all by himself. Consequently he crossed over the sea and arrived in India again. He consulted with various intellectuals, arhats, and bhikṣus. He questioned them about the issues in detail. The arhats did not venture to conclude [the issues]. They then entered into meditation for [Zhi]yan's sake and went to the palace of Tuṣita Heaven, where they consulted with Maitreya. Maitreya replied, "He has attained the [complete] precepts." [Zhi]yan was greatly happy. Thereafter he walked back and arrived in Kaśmīra (present-day 90

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Kashmir), where he died without having a disease. At that time he was seventy-eight Chinese years old. In that country there were various places to cremate monks, both common and saintly. Even though [Zhi]yan was an expert on the precepts and moral principles, he was not recognized for putting them into practice. His corpse initially was moved toward the graveyard for common monks but the corpse was too heavy to lift. Then they changed direction, heading toward the graveyard of saintly monks. [Zhiyan's corpse] then spontaneously became airily light. [Zhi]yan's] disciples, Zhiming and Zhiyuan, came from the west [to attend the funeral]. They reported this auspicious sign and then returned together to the foreign country [where they studied]. Judging from this, [Zhi]yan truly attained the [Buddhist] Way. It is, however, unknown if he was midway to [final] fruition and how deep was [his realization]. [Guṇavarman, a Śramaṇa of the Song Dynasty]

At Qiyuan Temple in the metropolis of the Song dynasty there was Guṇavarman, whose name translates as "Armor of Merit" (Gongdekai) here [in China]. He was originally from the kṣatriya class. [His family] was of the royalty of successive generations ruling in Kaśmīra. He was smart and talented, and had deep magnanimity. He was benevolent and extensively knowledgeable. He respected virtue and strived after wholesomeness. He arrived at Jianye (near present-day Nanjing) in the first month of the eighth year of the Yuanjia era (431) of the Song dynasty. Emperor Wen (r. 424-453) granted an audience to him and took the trouble to politely ask him questions. Accordingly, [the emperor] said, "I, your disciple, would always like to observe the precepts and try to not kill, but I am compelled to follow [the people]; I cannot realize my determination. Since you, Dharma teacher, did not regard ten thousand li to be far and came to edify [the people] in this country, how can you teach me about this?"

Guṇavarman replied, "The [Buddhist] Way lies in the mind, not in affairs. The Dharma is up to oneself, not up to others. Moreover, a sovereign is different from ordinary people in what he must cultivate. The words and orders of ordinary people of humble status and inferior position do not have power. If they do not subdue and torment themselves, how would they be saved? A sovereign takes the empire as a big family and the entire nation as his children. When he speaks fine words, all the men and women are happy. When he 91

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governs well, the people and the gods harmonize. If lives are not taken as punishment and there is no trouble with labor in the military services, the wind and rain arise in a timely manner and heat and cold match the seasons. Then, all kinds of grain will grow luxuriantly and the mulberry leaves and hemp will be thick. In observance of the precepts like this, purification [for a sovereign himself] is also great. In [observing] the precept of not killing there are many [merits]. Would you rather discern that going without a meal for half a day causes an animal [that will be cooked] to escape from death, and later [going without a meal for half a day] will be a great salvation?" The emperor then touched a small table, exclaiming, "Worldly people are confused about the profound principles. Śramaṇas stagnate in common teachings. Those who are confused in profound principles say that the utmost way (i.e., Buddhism) is false talk. Those who stagnate in common teachings adhere rigidly to books. Regarding what you, Dharma teacher, said, I truly think that it is [the speech of] an enlightened and intelligent man. I should say it is the speech [made by] the ultimate heavenly being." Then, he issued an imperial decree and invited [Guṇavarman] to live at Qiyuan Temple, and he offered great kindness to [Guṇavarman]. Among princes and people of outstanding ability and virtue, none did not believe in and serve him. His great translations of sutras and discourses are listed in full in the Biographies of Eminent Monks.79 The meanings of his translations are also detailed and proper; his Chinese [translations] do not differ from the [original] Sanskrit [texts].

At that time, the nuns of Yingfu Temple, such as Huiguo and Jingyin, all invited Guṇavarman. They said, "Formerly, in the sixth year [of the Yuanjia era (429)] eight nuns came to the metropolis from Siṃhala (present-day Sri Lanka) and said to us, 'There has not been a nun before in the land of the Song dynasty. How could you, two nuns, receive the precepts [for nuns]?' We are afraid that [our law of] precepts is incomplete." Guṇavarman replied, "The law of precepts originally came from multitudes of monks. If [the law of precepts] is not an original form, nothing hinders people from attaining the precepts. It is just like the condition of being fond of the [Buddhist] Way." All the nuns were, furthermore, afraid that [their training] term was less than [that required to qualify as a nun] and they earnestly wanted to receive his further [instruction]. Guṇavarman told them, "Good! If you wish to expand 92

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your understanding, I will greatly help you. It is my pleasure. Nuns of western countries [who are staying in this land], however, are not yet old enough. Moreover, the number of nuns is insufficient. Furthermore, you have to teach them the language of the Song dynasty (i.e., the Chinese language). Additionally, through the laypeople from Central Asia you should ask more foreign nuns to come [to China]. Ten or so more [nuns] would be sufficient." In summer of that year [Guṇavarman] held a retreat at Lower Dinglin Temple. At that time, some believers picked flowers and spread them out [under the monks'] seats. The colors of the flowers under Guṇavarman's seat were brighter than the others. All the people worshiped him in the manner of worshipping a saint. At the end of the summer [Guṇavarman] returned to Qiyuan Temple. On the twenty-eighth day of the ninth month of that year, before the end of the midday meal, [Guṇavarman] got up and returned to his room before everyone else.80 His disciples came [to his room] later, [and found that he] had suddenly passed away. He was sixty-five Chinese years old. After [Guṇavarman's] death he was held and seated on a rope couch. His facial appearance had not changed. He looked as if he had entered into meditation. Both the clergy and laypeople who attended numbered more than one thousand. They all smelled something exceedingly fragrant, and they all saw a being whose appearance was similar to that of a dragon or snake,81 which would measure about one zhang82 long. It rose up beside [Guṇavarman's] corpse and rushed straight up to heaven. There was no one who could give its name. [Guṇavarman] was cremated with fragrant firewood that had been sprinkled with fragrant oil. Five-colored flames broke out, and a vigorous atmosphere hung in the sky. The mournful voices of the four categories of Buddhists (i.e., monks, nuns, laymen, and laywomen) and the crowd of people moved heaven. They wept hopelessly, unable to overcome their sorrow. (The two stories above are found in the records of the Biographies of Eminent Monks compiled in the Liang dynasty [Liang gaoseng zhuan].) [Tanhui, a Nun of the Song Dynasty]

Shi Tanhui, a nun of the Song dynasty, was a woman from Chengdu in Shu prefecture (present-day Sichuan province). Her original family name was Qingyang and her first name was Baiyu. At the [Chinese] age of seven she was delighted with sitting in meditation. Every time she sat in meditation 93

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she could perceive something, but she had no idea of what it meant and she thought it was nothing but a dream.

One time [Baiyu] was sleeping with her elder sister. She entered into meditation at midnight. Her elder sister found her behind a screen; her body was hard, like a piece of wood or a rock, and she was out of breath. Her elder sister was greatly astonished and shouted out in a loud voice to their family members. They nursed her by turns. Even at daybreak [Baiyu] had not yet recovered consciousness. [The family members] hurriedly went to sorcerers and asked them [for a solution]. All [of the sorcerers] said that [Baiyu] was possessed by evil spirits.

When [Baiyu] was eleven [Chinese] years old, a foreign meditation master called Kālayaśas came to Shu prefecture. Tanhui asked him for his opinion about [what had previously happened to her]. Kālayaśas thought Tanhui's meditation had potential and he wished to encourage and edify her in order to cause her to renounce the world. At that time, Tanhui was going to marry and the wedding date was already fixed. Fayu, [a nun,] who had not fully known and communicated with [Baiyu's] family, secretly took [Baiyu] back with her to the temple where she lived. Once her family realized this, they were going to force [Tanhui] to marry. Tanhui was unwilling and deeply swore an oath, "If my aspiration for the Buddhist Way is not achieved and consequently I am restricted and forced [to marry], then I must give up my filthy body by diving into a fire or feeding it to a tiger. I pray all the buddhas in the ten directions to testify to my sincerity."

Regional Inspector Zhen Fachong, who believed in and esteemed the true Dharma, heard about Tanhui's ambition and conduct. So he invited her for a meeting, and at the same time he summoned the magistrate, the assistant magistrate, and virtuous śramaṇas [to the meeting]. He had them alternately put difficult questions to Tanhui. She replied to them without yielding. All the people present were struck with wonder. Fachong then approved her to leave the family into which she was going to marry, and allowed her to enter the Buddhist Way. In the nineteenth year of the Yuanjia era (442) King Kang (i.e., Liu Yiqing, 403-444) of Linchuan invited her to a temple in Guangling. [Zhao Xi, a Layman of the Song Dynasty]

Zhao Xi of the Huainan area (in present-day Anhui province) of the Song dynasty became Adjutant of the Palace Guard Armory in the twentieth year 94

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of the Yuanjia era (443). He was ill for a while and felt anxious that he would not find relief [from his illness]. He always took refuge in the Buddha with sincerity. One night he dreamed that a man, who looked like a holy man with a striking countenance, granted him a small parcel and a razor [that he took] from the top of a beam of the house, saying, "Take this medicine, use this razor, and you will certainly recover from your illness." Xi was surprised and woke up. Sure enough, he found a razor and some medicine [by his bedside]. He immediately took the medicine and, then became well. [Zhao] Xi renounced the world and was called Sengxiu. He passed away when he was over eighty years old.

[Two Daughters of the Lun Family of Dongguan during the Song Dynasty] The Lun family of Dongguan (in present-day Guangdong province) had two daughters.83 In the first year of the Yuanjia era (424) of the Song dynasty, the elder daughter was ten [Chinese] years old and the younger one was nine. Their village was located in the Yue region, which was a savage land. So they did not know about the Buddhist teaching. On the eighth day of the second month of that year, both girls suddenly went missing. They returned three days later, and spoke roughly that they had met the Buddha. On the fifteenth day of the ninth month they again went missing and returned ten days later. They spoke foreign languages, chanted sutras in Sanskrit, and when they met a monk from the Western Region they spoke [to him in a foreign language] and he understood. On the fifteenth day of the first month of the next year they disappeared again. A farmer working in a field saw that they ascended into the sky on the wind. Their parents wept with sorrow and invoked spiritual beings' aid. A month later they returned. They came back tonsured as nuns, wearing Dharma robes, and holding their shaved hair in their hands.

[The two girls] said, "When we met the Buddha and bhikṣuṇīs, [the Buddha] said, 'You will be my disciples due to relationships from your former existences.' Then he patted us on the head and our hair fell off. He gave us Dharma names: Fayuan for the elder daughter and Facai for the younger one. When we were sent back to home, he said, 'You should build a nunnery. You must give the Buddhist teaching [to the people].'"

[The girls] arrived at their house. Immediately they removed the altar for spiritual beings and built a nunnery, where they performed worship and 95

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recited sutras every morning and evening. Every [night] five-colored light appeared and floated over mountains. From this time on, the girls became graceful and gentle in their movements and manners, and their speech exactly conformed to the rules. Even the customs of the capital city were not above [their fine manners and speech]. Regional inspectors such as Wei Lang and Kong Mo all welcomed them and admired their extraordinariness, and so on. (The three stories above are found in the Records of the Profound and Auspicious [Mingxiang ji].)

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