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Chapter Fourteen

Can and Kui84

(This chapter consists of two parts:) (1) Introduction and (2) Quoted Testimonies. 1. Introduction

We transmigrate in the three periods of existence, going around in the six realms. Even if we possess spiritual intelligence there is no one who does not go through many places. Since nothing is fixed in our natural dispositions, there are those who are intelligent and those who are ignorant. Because the nature each one receives is distinct from that of others, [some people] do good and [some] do evil. They practice virtue. Therefore they have can and kui. They do evil. Consequently they have neither can nor kui. In the conventions of ordinary people, however, each one harbors delusions. If one has not been able to study the [Buddhist] Way and remove [delusions], he should exert himself day and night and dedicate himself to learning can and kui. In profound emptiness he excuses himself from this world as well as the netherworld. [Ordinary people] are ignorant from the beginning and do not know the highest truth. They come to act with defilements and embrace multiple heavy defilements. If they hope to avail themselves of a wholesome act and get rid of myriad nuisances, they should expel and wash away serious confusion and be open, clear, clean, and pure.

Therefore, the Great Sage attentively prevails with all the clergy and laypeople. Arhats who deeply feel can receive the title of a field of merit at will. Śramaṇas who revere kui assume the title of bhaikṣāka ("one who begs") without bias. Bodhisattvas who advance to nonbeing concurrently have the ability to offer salvation [for sentient beings]. Śrāvakas who retrogress have virtues with which to regulate themselves. Those who humiliate their teacher monks or who fail to live up to donors' expectations are unworthy of traveling in the sovereign's land. If one has nothing with which to repay his parents' 97

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kindness, this matter is equal to breaking a bottle and its meaning is the same as scorching seeds. Also, if a tāla tree has already been cut down, how can it grow again? After a stone has been broken apart, nothing can put the pieces back together in the end. Spirits always wipe out traces and cry, "We are evil ones!" The Tathāgata admonishes them, saying, "You are not my disciples. You cannot become a field of merit for the world." How can spirits get the better of him and be worshiped? In a familiar example they hinder heavenly and human beings, and in a far-reaching example they obstruct the way of sages. If this sin is repeated, what more can be said about it? Those who stay in the clergy are respectable and those who remain in the secular world would rather be delivered. Therefore, once you lose your human body, you will move [from one realm to another], kalpa after kalpa. You will meet and use your original [body] again; you will return to the same [realm] and meet the original [body]. Now you must wash out the dust of your mind with the water of can and kui, and taking the knife of expressing [your sins] in your hands, cut the net of what you hide. Ancient sages who revere kui deeply felt can for the merit of the future. They repent with the utmost sincerity, thoroughly trace to the very source, and come to the ultimate. When we look at all ordinary people and sages, they equally respect the Buddha's thought. They regulate their minds and humble their thoughts as if they were inferior thoughts. If you have all faults in mind, do not give rise to even a single thought and privately hide your mind. If you have all wholesomeness and always give rise to the intention to study, briefly explain this intention. This is what is called can and kui.

2. Quoted Testimonies

As the Nirvāṇa-sūtra says:

There are two wholesome elements that can save sentient beings. One is can and the other is kui. Can is to not commit a sin of one's own accord, and kui is to teach others not to commit a sin. Can is to have a sense of shame inwardly oneself, and kui is expressing it to others. Can is to feel ashamed before others while kui is to feel ashamed before heaven. These are called can and kui. One has can and kui, and therefore he can be respectful to his parents and teachers.

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All clergy members and secular people as well as nonhuman beings can esteem the Three Treasures and exterminate all evil acts. Furthermore, the Jiayan lun (i.e., Apitan bajiandu lun, T. 1543) says: What is called wucan? The answer is: "It is to not be ashamed of what one should be ashamed of, to not prevent what can be prevented, to not be virtuous and respectful, and to not transmigrate in wholesome places. This is called wucan." What is called wukui? [The answer is:] "It is to not be abashed at what one should be abashed at, to not fear what one should fear, and to not fear vices. Therefore, it is called wukui. In addition, to transmigrate in unwholesome places is called wucan. To not show fear of [committing] vices is called wukui. The terminology mentioned above when reversed are therefore called can and kui."

Moreover, the Xin posha lun (i.e., Apidamo dapiposha lun; Abhidharmamahāvibhāṣā-śāstra, T. 1545) says: When sentient beings of the world see wucan they say it is wukui, and when they see wukui they say it is wucan. Do not think that the essence of these two is one.85 I would now like to demonstrate the differences of their essential natures and characteristics, and to cause those who doubt this to attain an unfailing understanding.

Question: What differences are there between wucan and wukui? Answer: In one of freedom (Skt. svayaṃbhū) no fear arises. This is wucan. No fear is shown toward any vice. This is wukui. Again, in one of freedom there is no arising of fear. This is wucan. In all vices fear is not shown. This is wukui. Furthermore, to be not respectful is wucan and to be not fearful [of unwholesome things] is wukui. Moreover, to not detest and despise defilement is wucan. To not detest and despise evil deeds is wukui. Further, to indulge in evildoing and yet not reflect upon oneself is wucan, and to indulge in evildoing and not feel ashamed toward others is wukui. Furthermore, to indulge in evildoing and not have a sense of shame is wucan, and to indulge in evildoing and be haughty and wayward is wukui. Moreover, to commit a sin by oneself and not have a sense of shame is wucan, and to commit a sin against others and not have a sense of shame is wukui. Again, if one commits a sin against a 99

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small number of people and yet does not have a sense of shame, this is wucan. If one commits a sin against a large crowd of people and does not have a sense of shame, this is wukui. Furthermore, if one commits a sin against sentient beings of evil realms and does not have a sense of shame, this is wucan. If one commits a sin against sentient beings of good realms and does not have a sense of shame, this is wukui. Further, if one commits a sin against the ignorant and does not have a sense of shame, this is wucan. If one commits a sin against the wise and does not have a sense of shame, this is wukui. Again, if one commits a sin against an inferior and does not have a sense of shame, this is wucan. If one commits a sin against a superior and does not have a sin of shame, this is wukui. Moreover, if one commits a sin against those who remain householders and does not have a sense of shame, this is wucan. If one commits a sin against those who have renounced the world and does not have a sense of shame, this is wukui. Further, if one commits a sin against those who are not his upādhyāya and ācārya and does not have a sense of shame, this is wucan. If one commits a sin against his upādhyāya and ācārya and does not have a sense of shame, this is wukui. Again, if one does not feel ashamed of himself in the sight of heaven when he indulges in evildoing, this is wucan. If one does not feel ashamed of himself in the sight of people when he indulges in evildoing, this is wukui. Furthermore, if one cannot be scolded and blamed in the matter of all evil causes, this is wucan. If one cannot be loathed and feared in the matter of all evil effects, this is wukui. Further, the homogeneity of cause and effect (niṣyanda) in avarice is wucan. The homogeneity of cause and effect in ignorance is wukui. These are the differences between wucan and wukui. These two elements are merely bonds to the realm of desire, and they are unwholesome. All unwholesome things are due to the functions of the mind. They everywhere comply with each other but only the self-nature is deducted.

(All reversals of the evils mentioned above are called can and kui.) Moreover, the Yuqie [shidi] lun (Yogācāra-bhūmi, T. 1579) says: What are wucan and wukui? They mean to inspect oneself or others but feel shame at nothing, and then to intentionally violate the precepts and 100

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be unable to liberate oneself in accordance with the Dharma after the violation, and to take pleasure in engaging in various kinds of conflicts, accusations, disobedience, and disputation. (This is called wucan and wukui.) Furthermore, the Yijiao jing [lun] (T. 1529) says: Can is just like an iron hook. It can properly control people's unlawfulness. Therefore, bhikṣus should always practice can and kui and not neglect it for even a short time. If they leave behind can and kui they will lose all merits. For those who have kui, there are wholesome things. If one does not have kui, he is no different from birds and beasts. Again, the [Da] zhidu lun says in verse: Those who have entered the [Buddhist] Way and practice can and kui Bless the sentient beings holding a bowl. Why would they indulge in the dust of desire And sink in the five feelings?

If one, wearing armor and holding a sword and cane, Sees his enemy and retreats by running [away], A timid person like this is

Slighted and laughed at by all the people of the world. A bhikṣu is one who begs for alms.

He shaves his head and puts on a kaṣāya. If he is controlled by the horse of the five feelings, He will also be laughed at in this way. Moreover, if just like a powerful high-ranking person He wears [gorgeous] dress, adorns himself, And goes begging for clothing and food, He will be laughed at by the multitude. If a bhikṣu who has removed the beauty of ornaments And who disfigures his appearance in order to regulate the mind Further seeks the pleasures of the [five] desires, He will also be laughed at in this way. He has already given up the pleasures of the five desires, Abandoned them, and does not pay attention to them. Why would he still wish to obtain them 454c

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A Forest of Pearls from the Dharma Garden, Volume IV Just as an ignorant person eats what he has vomited up? A greedy person like this does not know to see the original vow. Nor does he recognize beauty and ugliness. He is wildly intoxicated with craving attachment [to his existence]. Can and kui is the teaching of respect. All [bhikṣus] have already abandoned With virtuous and intelligent people are not intimate with, And what ignorant and unintelligent people like to be close to. All desires are suffering when one seeks, And they are very dreadful when one obtains them. When one loses them, he bears depression and annoyance in his mind. There is no happy time at all.86

All desires are troublesome like this. How should you give them up?

If you attain the happiness of various meditations,87 Then you will not be deceived.

If you attach to the pleasure of the [five] desires insatiably, How can you wipe it out?

If you attain the contemplation on the impurity of the body, This mind is spontaneously nothing. Furthermore, the Zhengfanian [chu] jing says: If you violate the precepts, have many desires, and do evil things, you are not truly a śramaṇa. Even if you call yourself a śramaṇa, you are just like a wild fox that disguised itself with a lion's pelt, or just like a spurious treasure that is empty within and holds nothing. Furthermore, the [Da]zhuangyan lun [jing] (T. 201) says in verse: Since you wear a motley robe,

You must cultivate yourself in the good Dharma. With this garment you should be in nirvana. You always think to regulate yourself to be flexible and gentle. Why do you, wearing this robe,

Glare [in anger], with eyes opened wide, Knit your eyebrows, purse your cheeks together, 102

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And make angry looks?

Anger is not suitable as a dwelling place For those who have renounced the world. Grudges and hatred can be compared to a butcher's cangue. Anger is really fear,

A house of meanness,

A seed of ugliness,

A companion of abusive language, Raging flames that burn the grove of thoughts, An act that indicates the evil realms, The gate of conflict, dispute, enmity, and harm, And the bed of an evil name.88 [Anger] suddenly becomes the foundation of evil. You must inspect yourself.

With the mark (nimitta) of those who have renounced the world, Do your mind and appearance correspond to each other, Or do they not correspond to each other? The law of bhikṣus is

To support themselves by begging alms from others. Why do you, eating [food] donated by believers, Give rise to serious anger?

While their food is in your stomach, Why do you give rise to anger And come to snuff out the donations from believers? This body is defiled.

From its nine apertures filth is always discharged. Its offensive odor and dirtiness are very detestable. It is really a vessel of numerous sufferings. This body is extremely humble. It is the place where carbuncles gather. If it is slightly touched,89

It gives rise to great distress. The body is just like a target of an arrow. When there is a target, the arrow accordingly hits it. When there is a body, numerous sufferings are added. 455a

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When there is no body, there is no suffering.

Mosquitoes, gadflies, flies, and poisonous insects

All can sting and kill human beings.

You must diligently devote yourself to [the Buddhist Way] And maintain detachment from the body.

Therefore, you should know from what is recorded above that whether you are a monk or a layperson, you must always be careful of yourself and see right mindfulness before your eyes. If you cannot understand even a small portion of the teaching, you will give rise to haughtiness and you will not develop can and kui. Even though people like those in the four stages of sainthood (i.e., srota-āpatti-phala, sakṛdāgāmi-phala, anāgāmi-phala, and arhatship) should not receive common retribution as human beings, they will still receive individual retribution. Therefore, the Xianyu jing (T. 202) talks about those such as Aṅgulimāla. Because he killed nine hundred and ninetynine people, even though he met the Buddha and became an arhat he stayed in his room where the fire of hell came out of pores of his skin, and he was extremely distressed in pain; not to mention ordinary people who are outside of enlightenment and who have not given rise to the mind to correctly remove [hindrances]. According to how you perform one act, it determines whether or not you will fall into the three evil realms. It is really difficult to obtain a human body. If you encounter evil causes and conditions, then you will easily lose [your human body]. Because evil flourishes while wholesomeness is scarce, one will have a hundred or a thousand evil thoughts and not one wholesome thought in a day.

Furthermore, the Jingdu sanmei jing (Samādhi Sutra on Liberation through Purification) says:90

Demerits and merits pile up against each other and they are often distinct. Later we will receive retributions or rewards for these demerits or merits. No one will avoid it. By one thought one receives a body. By a good thought one receives a body in heaven and the realm of human beings. By an evil thought one receives a body in the three evil realms. By a hundred thoughts one receives a hundred bodies. By a thousand thoughts one receives a thousand bodies. If one plants the root of transmigration of birth and death for even a single day and night, he will later receive eight 104

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hundred and fifty million miscellaneous kinds of bodies. If in a lifetime of a hundred years one plants a sapling for his next existences, he will receive so many bodies. It is hard to count them. His transient spirit, complying with what he has planted, will receive forms throughout the trichiliocosm; bodies, bones, skin, and hair are all over the trichiliocosm. There is no space without them.

Moreover, the Pusa chutai jing (i.e., Pusa cong doushutian jiang shenmutai shuo guangpu jing, T. 384) says in verse: From innumerable kalpas ago,

I have transmigrated in the path of birth and death. Giving up one body and receiving another again, I have not left behind the law of existence. Counting what I have gone through, I remember one life but not others. I solely become a body of a white dog. My accumulated bones fill Mount Sumeru. If sharp needles were planted on the earth, Every needle would pierce my body, Not to mention those of motley dogs Whose number is innumerable.

Therefore, I regulate my mind

In order not to be greedy and self-indulgent. Moreover, the Tiwei jing (Sutra on Trapuṣa [and Bhallika]) says:91 It is just as if someone were to hang a tiny thread from the top of Mount Sumeru, while down below another person holds a needle to thread [it into the needle's eye], and between them is a whirlpool of mist and a violent wind blows. It would be extremely difficult for the thread to go through the eye of the needle. To obtain a human body is exceedingly more difficult than this.

Again, in the Pusa chutai jing the World-honored One says in verse: A blind tortoise and a hole in a floating piece of wood Can still often happen to encounter each other. 105

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A Forest of Pearls from the Dharma Garden, Volume IV Once a person loses his life,

It is difficult to recover even after a hundred million kalpas. Seawater lies deep and vast,

Three hundred thirty-six fathoms.

If a pin were thrown into the sea

And you sought for it, you would still be able to get it. Once you lose your human life, [however,]

It is more difficult to recover than [that pin from the sea]. Furthermore, the Dazhuangyan lun [jing] says in verse: It is also difficult to leave behind all difficulties. It is difficult to obtain a human body.

If you can already leave behind all hardships,

You must be continuously diligent in [Buddhism]. [The Dazhuangyan lun jing continues:]

I formerly heard that there was a little boy. A sutra (i.e., the Za ahan jing, T. 99) says, "A blind tortoise happens [to rise through] the hole of a floating piece of wood. This matter is very difficult." At that time the boy intentionally bored a hole in a wooden board through which he could put his head. He threw the board into a pond, and then himself entered the pond. Lowering his head [below the surface] and then raising his head [above the surface], he hoped to rise up through the hole [in the wooden board]. Because the wooden board was drifting about in the water, he could not do it. He then pondered to himself and gave rise to extreme loathsomeness. "A human body is difficult to obtain. The Buddha explained it using the simile of the ocean. A hole in a floating piece of wood is small and a blind tortoise has no eyes. It may happen [that they encounter one another] once in a hundred years. It is truly difficult [for a blind tortoise] to be able to happen [to rise through the hole]. Now, in my case, the pond is small and the hole in the wooden board is large. In addition, I have both eyes (i.e., eyesight). Even if I were to raise my head out [of the water] a hundred times a day, I would still be unable to happen [to rise up through the hole]—how much less would a blind tortoise happen to do it!" Then he said in verse:

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The great sea is extremely vast. The hole in a floating piece of wood is moreover small. It happens once in a hundred years. It is very difficult to be able to meet. Now, in my case, the water in the pond is but a small amount, And the hole in the floating piece of wood is extremely large. I often raise my head out [of the water] Yet I am unable to encounter the hole in the wood. The blind tortoise encounters the floating piece wood. It is very difficult that both meet each other. To recover a human body from the evil realms Is also as difficult as this.

I now happen [to possess] a human body. I must not be indolent.

There are buddhas as numerous as grains of sand in the Ganges River. I have not been able to meet [even a single buddha] yet. Today I can inquire and receive The words of the World-honored One of the ten powers. The wondrous Dharma spoken by the Buddha, I must learn and practice.

If I am able to learn it well, Salvation from suffering will be extremely great. It is not that I can obtain what other people have made. Therefore, I will make effort. If I fall into the eight difficulties, How can I leave that condition behind? Karma made in the world follows us, And we will fall into the evil realms. We must now run away from them And be able to leave the prison of the three transmigratory existences. If I do not get out of this prison, How will I attain liberation?

There are various different [species] in the realm of animals. To go through a kalpa is an extremely long time. In hell and in the realm of hungry ghosts 455c

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A Forest of Pearls from the Dharma Garden, Volume IV It is dark and the miseries there are deep. If I do not study diligently,

How can I leave behind

The dangers of all the evil realms? Today I obtain a human body.

I have not exhausted the extremity of suffering. I have not left behind the prison of the three transmigratory existences. I must diligently practice with expedient means. I will surely leave behind the prison of the three transmigratory existences.

Now I seek to renounce the world. I will certainly attain liberation. Furthermore, the Zuiye baoying jing (i.e., Zuiye yingbao jiaohua diyu jing, T. 724) says in verse:

Running water does not run permanently. Raging fire does not burn for a long time. The sun rises and must set in a moment. The moon, after becoming full, wanes again. Those who are dignified, honored, outstanding, and noble are [Even] more impermanent than these. Therefore, you should know that the human body is difficult to encounter and easy to lose. Since it is easy to lose you must not become attached to life. You should know that the human body is approaching death every moment, just like a hog or sheep being led to an abattoir. Accordingly, the Nirvāṇa-sūtra says: Observe this life! It is always haunted by immeasurable ill-will and grudges. It decreases every moment and there is no increase. It can be compared to raging water that cannot stop, and also to drops of morning dew that do not last for a long time, or to a convict who is heading toward the marketplace [for his execution], approaching death step by step. Moreover, the Moye jing (T. 383) says in verse: For instance, it is just as a caṇdāla 108

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Drives cattle to an abattoir.

[The cattle] approach the jaws of death, step by step.

Human life passes even faster than this.

Since the time of the Great Sage, the essence [of his teaching] has not yet been completely clarified. Even though we partially realize nonarising we still transmigrate because of the three characteristics of phenomenal things (i.e., arising, abiding, and passing away), not to mention ordinary, ignorant people who are far from the pure realm in the ultimate principle of the universe. Wholesomeness and unwholesomeness are disordered, mixed and not clearly separate from each other. How can we avoid a fault due to defilement or a loss due to attachment? Now, when we hear the virtue of renouncing the world and entering the [Buddhist] Way, it cannot be said that [those who have renounced the world] have no evil. When we hear of the faults of laypeople and those who remain householders, we must not [say] that they do not have any wholesomeness at all. If one internally cultivates practice, then he will have virtue just like that of those who have renounced the world. If one internally goes against faith, he will become a monk in vain. Those who remain householders have various dependents and public as well as private troubles. In providing for and treating [monks] with what they need, they should not be stingy. Śramaṇas abide by pure conduct and are solely independent. They require only the three kinds of robes and the six kinds of necessities for living, or in an extreme case, [they need] only one item from each category of the numerous necessities for monks. They shut themselves off from the conditions of the external world. Why is it necessary for them to save up [things]? [Regarding saving up,] the sutras and Vinayas completely denounce this, and it is clarified in the sacred teachings. If [monks] are stingy with the wealth of the Dharma and do not give it to ignorant and poor people, they do not accumulate intelligence and then they will lose the seed of buddhahood. Consequently, even a minor offense is still a cause for great fear. They should always be modest, respectful, and deferential to both their elders and juniors. They must not be conceited and disrespectful to their predecessors. If they commit a great offense, possess extensive livestock, farmland, and houses, if they undeservedly store up [things] or assiduously engage in secular business, these are all prescribed as heinous offenses. It is unnecessary to explain this further.

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I now briefly mention people of mediocre level and below. They are not well educated and have only superficial knowledge. Yet they think they surpass others in intelligence and give rise to great arrogance, boast of their appearance, offend and disdain all other people, and lump heaven and earth together. They sit before their teachers stretching out both legs [disrespectfully], or they revile someone near an esteemed one. The Way is originally harmonious and those who are obedient are monks. If mind and appearance already go against each other, how can they become members of the sangha, [one of the Three] Treasures? Some [monks] exclusively read non-Buddhist texts, amuse themselves [by playing] the qin (Chinese zither) or playing qi (Chinese chess), or they recite the Book of Odes (Shijing) and the Book of History (Shujing). They spend their time in vain.

Buddhism is the Dharma medicine. Saving sentient beings is urgent. The literature is profound; its principle is deep; and its expression is splendid, mysterious, and abundant. If we can understand even one sentence we will develop it into immeasurable meanings. There are several thousands of fascicles of old and new sutras and discourses. Formerly I did not investigate or pick up the meaning of even a single sentence. Non-Buddhist texts were not an urgent matter. I diligently studied day and night. I was afraid laypeople would laugh at my ignorance [because] I did not study worldly books. What would one think if I could not answer when a secular person asks me about the meaning of a sutra? If I continue [studying] Buddhism while being unfamiliar with non-Buddhist teachings, this is not enough for me to be ashamed of myself. If I continue [to study] Buddhism without understanding Buddhism, my shame would be more serious. It is truly because our time is the [period of the] last and decadent Dharma. Human life hurriedly transmigrates. Impermanence is very close to us. We fail to plan in the morning even for that very evening. I am afraid that once we enter dark paths (i.e., the three evil realms) it is difficult to come out of them for successive kalpas. Even if we encounter the Buddhist Dharma again, we will think that we have no means by which to learn it. If we have some sutras and Vinayas, studying non-Buddhist teachings is [undertaken only] to subdue the non-Buddhist Way. This is of the highest class. A wise man says, "First we are versed in the Buddhist teaching and concurrently we come to know non-Buddhist teachings. [Then] we can make a remonstrant argument as sharp as the tip of a lance, and utter words related 110

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to authority. Those who are well versed in both Buddhist and non-Buddhist teachings are worthy of being skilled teachers. Those who can follow what the sutras say come to subdue the non-Buddhist Way. Now we measure ourselves and contact phenomenal objects incompetently. Our consciousness is continually covered up, ignorant, simple, and dark. We have nothing on which to rely in order to save ourselves. What is able to save sentient beings? Form and scent are not in common with each other. How do you distinguish beans from wheat? I pray to retreat, examine, and study for myself. Therefore, the Nirvāṇa-sūtra says:

The Buddha told all the bhikṣus, "Those who have renounced the world should cultivate wisdom by studying the Buddhist teaching and make insistent effort to find out [the truth] in sutras. They must not open and read non-Buddhist books, such as those of the Lokāyatika school. They always stay out in the hills and valleys, in quiet places, or in meditation rooms, cultivate in meditation, recite sutras worshiping the Buddha, cut off wrong, and manifest rightness. These are what you fundamentally respect."92 Moreover, the Shujia jing (Sutra of Śuka-Taudeyaputra) says:93 Śuka-Todeyyaputra, a brahman's son, addressed the Buddha, "If laypeople who stay at home can practice meritorious virtue and good deeds, they surpass those who have renounced the world. How is this so?" The Buddha replied, "I do not have a definite answer for this. Some of those who have renounced the world do not cultivate good deeds. Accordingly they are not better than those who remain householders. If those who remain householders can practice [good deeds], then they surpass those who have renounced the world [and who do not do so]."

In addition, the [Da biqiu] sanqian weiyi (T. 1470) says: Regarding the duties performed by those who have renounced the world, first is meditation; second is recitation of the written Dharma in sutras; and third is to convert people [to Buddhism] and advise them to donate [to the sangha]. If one completely conducts these three activities, that monk follows the [Dharma] for those who have renounced the world. If he does not, he will live and die in vain. He has only the cause to suffer from sin. 111

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Furthermore, the Baiyu jing (T. 209) says:

Formerly there was an incident of a person who used fire and cold water [at the same time]. Attending the fire, he put [cold] water into a washbowl and placed it on the fire. Later he wished to take the fire but all the flames had been extinguished. He wished to take the cold water but the water ended up hot. Both the fire and the cold water were lost. People of the world enter the Buddhist Dharma, renounce the world, and seek the [Buddhist] Way. They have already renounced the world yet they still miss their wives and children and the pleasures of the five desires. Because of this, they lose the fire of their meritorious virtue and concurrently they lose the water of observance of the precepts. Those who long for desires are also just like this.

Moreover, the Nirvāṇa-sūtra [says]:

The Buddha said, "After my nirvana some of my śrāvaka disciples will be ignorant, violate the precepts, cherish life, fight, reject the twelve kinds of scriptures, read and recite various kinds of books, compositions, hymns, and literary works of non-Buddhist teachings, receive [gifts of] livestock or other impure things, and they will say that these are all allowed by the Buddha. People like this will exchange good sandalwood for earthenware or wood, gold for brass, silver for pewter, silk for coarse woolen cloth, or nectar for evil poison."

Moreover, the Yijiao jing [lun] says:

Daytime is when you study and learn good things with a diligent mind, and nothing causes you to lose them. During the first and last parts of the nighttime (6:00-9:00 P.M. and 1:00-5:00 A.M.) do not lie down. In the middle part of the night (9:00 P.M.-1:00 A.M.) recite sutras and sleep according to your wish. Do not allow yourself to spend your entire life in vain and to have nothing to attain through the cause and condition of sleeping [too much].

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this is worthy of being a master and a truly good field of merit, and can accept donations from laypeople.

Again, the [Apitan] piposha lun says:

Just as when someone [looks directly at] the sun his vision is not clear, the wisdom eye used when one ponders and seeks non-Buddhist writings and discussions is not clear. Just as when someone looks at the moon and his vision is clear, the wisdom eye used when one ponders and seeks the sutras and discourses of the Buddhist Dharma is clear. If we ponder and seek non-Buddhist or secular matters, just like beating a rhesus monkey, we only produce impurity. If we ponder and seek the Buddhist Dharma, just like tempering true gold, the more we temper, the purer we will become.

Furthermore, the Pusa shanjie jing (T. 1583) says:

Of bodhisattvas, those who neither read nor recite the Tathāgata's true sutras but who read and recite worldly books, literature, hymns, writings, or annotations commit an offense. Those who do not commit this offense can correct a wrong view if they enter into an argument. Take two-thirds [of your learning] from the Buddhist scriptures and [only] one-third from non-Buddhist scriptures. Why? Because one knows that non-Buddhist scriptures are deceptive and wild teachings, while the Buddhist Dharma is true. Because one knows worldly matters, and therefore he is not disrespected by the people of the world. By this composition, it is testified that if a person who studies the Buddhist Dharma once rejects the Buddhist teaching and seeks non-Buddhist teachings, then he has committed a sin. If a person understands the principle [of Buddhism] and practices it, he will quickly learn and subdue the non-Buddhist Way. He still must have revulsion for and renounce [the secular world]. To engage in advanced studies of Buddhist deeds causes him to increase his excellence. If he becomes attached only to one side, he ruins the true Dharma. Therefore, the [Pusa] dichi lun (T. 1581) says:

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of non-Buddhist teachings and worldly scriptures," this is called committing numerous offenses. This is the offense of giving rise to defilements. If the sharpest person can promptly receive learning, he will attain the immovable wisdom. If daily or monthly he receives two-thirds of his learning from the Buddhist Dharma and one-third from non-Buddhist books, this is called a non-offense. If he is interested in and happy with worldly books, the non-Buddhist Way, or paganism, and neither rejects them nor thinks to reject them, this is called committing numerous offenses. This is the offense of giving rise to defilements.

Verses say:

A fox in winter has abundant fur.

The string of a cocoon in spring is light silk. As the [physical] body changes, one becomes distressed. As the mind and consciousness turn back, one deceives oneself. At the age of shedding milk teeth, I sang a song while drumming on my belly.

Formerly when I was young,

I drove a carriage following a man of chivalrous spirit, And I poured wine while playing with a seductive, charming girl. I thought only of the pleasing things before my eyes. How could I know of the sorrows of my next existence? Once I felt prudently ashamed of this,

I left all attachments behind eternally. I wish to discern the foundation of truth and falsity. Then impurity and purity will spontaneously separate from each other. I am ashamed of stagnating under the five coverings. How can I know [my actions] are the same as the four reliances (catvāry apāśrayaṇāni)?

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Chapter Fifteen

Encouragement and

Guidance

(This chapter consists of four parts:) (1) Introduction, (2) Quoted Testimonies, (3) Giving Rise to Faith, and (4) Karma and Cause.

1. Introduction

The noble and the humble are not constant; rich and poor have no fixed [status]. It can be compared to [the situation] that water and fire alternately become intense or that coldness and heat arise in turn.

Accordingly, we see wealthy people whose rooms are warm, who have abundant clothing and enough food, and who make a living without having to do hard labor. These all spontaneously come to them. On the other hand, we see those in poverty and hardship, starving and exhausted by corvée labor. They run about seeking [to meet their needs] from the early morning when they wake up until nighttime when they go to bed. Because of this their bodies are damaged and worn out and their hearts are troubled. Even if they obtain something, it is [soon] scattered and lost in many ways. They wish all day long to have abundant wealth but they have never been [wealthy] even for a short time. Because of this suffering, consequently I exhort and encourage you to exert yourselves to be kind enough to donate, and I earnestly encourage you to do good deeds.

If, furthermore, there are those whose garments, necessary utensils, and amusing things are all attractive, splendid, beautiful, and clean, the energy of the full cycle of the seasons properly rotates in order; cold and warm repeats. The four seasons change; each follows what awaits it without fail. In addition, we see there are [those who wear] a less-than-one-chi cloth or tattered silk fabrics as long as one zhang. They are filthy and dark, covered with dirt; they stink, and are greasy, decayed, and rotten. They do not know of a hemp garment [to wear] in the scorching heat of summer or silk or cotton fabric [for] the ice and snow of winter. Or their bodies are covered by nothing; both men and women are naked in mixed company. This is not only shameful, 115

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they also feel very ashamed of themselves. If you see such hardship, how can you not keep away from it? Consequently, I exhort and encourage you to exert yourselves to do good deeds. You should give clothing as well as houses to them. How can you not see that all other people have [things] while you alone have nothing? Therefore you must be brave and fierce in cultivation and learning.

If, moreover, there are those who eat sweet things and are also offered rare delicacies and fully praise them; small tables are put together and seat mats cover the floor. Aromatic tasty, good-smelling, and fragrant [foods] are arranged in a line.

On the other hand, there are those for whom even a meal of plain brown rice is insufficient and a coarse soup is always lacking. For a long time there have been neither salt nor plums [for seasoning] and both fish and vegetables have been lacking. Or such people can eat only on alternate days; they have only porridge and rice bran, again and again, which are mixed with fruit or to which greens are added. They are weak, fatigued, and seriously in danger but they do not possess the right method to save themselves. If you see such hardship, how can you not keep away from it? Consequently, I exhort and encourage you to exert yourselves to do good deeds. You should give drink and food as well as mixed starches. How would it be possible that all other people have sufficient [food] while you alone have only hardship? Therefore you must be brave and fierce in cultivating and learning. If, again, there are those of honorable rank, who achieve prominence in official positions, who ride on well-fed horses wearing light garments, and who act freely as they desire, wherever they go heavenly and human beings look up to them and when they stop, the spirits treat them with respect. On the other hand, we see mean, low, and vulgar people who are not even spoken of. When they are born no one knows of their birth, and when they die no one knows of their death. They exist on the side of a ditch full of mud and coals, [while] they hope to be sitting and lying about in [soft] loam. Even though they have loud voices with which to scold, [yet if they do so], they invite the suffering of being beaten. They are not respected by spirits, and are also harmed by dogs. If you see such hardship, how can you not keep away from it? Consequently, I exhort and encourage you to exert yourselves to do good deeds. You should exterminate arrogance and uphold and practice 116

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modesty and courtesy. How could it be possible that other people are always of a noble class while you are always living in a lowly way? Therefore you must be brave and fierce in cultivating and learning.

In addition, if there are those who have decent features and who speak [as naturally as] the wind blows, they always keep in mind to extensively benefit [others]. They are benevolent with universal love and their words do not cause harm to others.

On the other hand, there are those who have ugly boils on their faces and whose words are mean and cruel. They know only how to benefit themselves and do not consider others. Because other people bear with them, they consequently attain victory, but because many people become enraged with them, they consequently invite evils. If you see such hardship, how can you not keep away from it? Consequently, I exhort and encourage you to exert yourselves to do good deeds. You should exterminate anger and uphold and practice forbearance. How could you cause other people to always achieve the place of excellence while you keep yourself eternally apart from the pure condition? Therefore you must be brave and fierce in cultivating and learning. Moreover, if there are those whose possess strong willpower and who seldom become ill, they always sustain practice of the [Buddhist] Way without hindrance.

On the other hand, there are those who are emaciated and distressed, and are frequently ill. They lose their vigor. Every time they move their troubles increase. They are uneasy whether sleeping or sitting. If you see such evils, you really had better go far away from them. Consequently, I exhort and encourage you to exert yourselves to do good deeds. You should give them medicine and provide relief for them at any time. How is it possible that some people never have sickness or fatigue, while you are eternally in a stagnant state? Therefore you must be brave and fierce in cultivating and learning. All [what I have said here] is just like this matter. I truly and strongly urge you [to do good deeds]. If I do not urge you in this way, I am not diligent as those who study [Buddhism].

2. Quoted Testimonies

As the Nirvāṇa-sūtra says, "Staying at home is just like [being in] prison. 117

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One's wife and children are like shackles. Property is like a heavy burden. Relatives are like enemies."94

You, however, are able to receive and hold fast to the pure precepts for even a day and night, circumambulate a buddha image chanting a sutra during the six periods of the day (i.e., three in the daytime and three at night), and also to have the three purification months a year as well as the six purification days a month. Vegetables are moderately seasoned. You check on yourself bodily, verbally, and mentally, not letting yourself go to other things. You focus your attention on leaving secular life and highly admire the Buddhist Dharma. There is nothing deficient in your bending and lifting of the head (i.e., daily behavior) and you have nothing to lose in sitting and lying (i.e., daily life). Darkness is connected to the bright phase. In the daytime you think of the pure Dharma, deeply respect śramaṇas, and benefit secular people with a mind of compassion. If you can do things like these, even if you remain a householder, it is possible to cross over [the river of] suffering. Thus, a sutra says:95

[When] the Buddhist Dharma is about to be exhausted laypeople protect the Dharma. If they cultivate wholesomeness they will rise up and be reborn in heaven; [they are as pure] as a snowflake falling through the air. If a bhikṣu violates the precepts (śīla and Vinaya) he will fall into evil realms, just as rain falls from the sky. You must know that when you do good deeds while experiencing hardship, those good deeds are the greatest; if you commit a sin while in a state of happiness, that sin is not minor. Therefore, if you enter happiness from hardship, you have not known [the greatest] happiness in happiness. If you go into hardship from happiness, you know [the worst] hardship in hardship. This saying is provable. It is my earnest hope that you will understand it.

Moreover, the Faju [piyu] jing (T. 211) says in verse: There is no greater heat than licentiousness.

There is no stronger poison than anger.

There is no more intense suffering than [having] a body. There is no greater happiness than extinction (i.e., nirvana). [The Faju piyu jing continues:]

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The Buddha, after speaking this verse, said to all the bhikṣus, "In the remotest past, when there were innumerable worlds, there was a bhikṣu who possessed the five supernatural powers. His name was Atibalavīryaparākrama (Jing jinli).96 Staying under a tree on the mountain, he quietly and peacefully sought the [Buddhist] Way. At that time there were four birds and beasts that always attained peace by relying on him and staying by his side. First was a dove; second was a crow; third was a venomous serpent; and last was a deer. These four animals went out to seek food in the daytime, and in the evening they came back to stay overnight [by the monk]. "One night the four animals asked each other, 'Among the suffering of the world, what is considered to be the most serious?' The crow said, 'Hunger and thirst are the most serious suffering. When we are hungry and thirsty our bodies become weak; everything we see goes black and our consciousness is not at ease. We throw ourselves into a net and ignore [the danger of] the sharp points and edges of weapons. There is no other reason than this for us to lose our life. Because of this, I would say that hunger and thirst should be considered the [most serious kind of] suffering.' "The dove said, 'Licentious desire is the most serious suffering. If sexual desires are vigorous, we care about nothing else. There is no other reason except than this for us to be in danger and lose our life.' "The venomous serpent said, 'Anger is the most serious suffering. Once we give rise to a malicious intention we no longer have scruples about closeness and remoteness. We may kill a person or commit suicide as well.' "The deer said, 'Fear is the most serious suffering. While I am in the forests and fields I am continually afraid and cautious. I dread hunters and all ravenous and cruel beasts. If I hear any sound of them, I quickly throw myself into a hole in the ground or onto the bank of a river. Even a mother [doe] and her fawns give up each other and palpitate with terror from the bottoms of their hearts. Because of this I would say that fear is the [most serious kind of] suffering.'

"The bhikṣu heard [the animals' discussion] and responded to them. 'What you have discussed is merely the tail [of the issue]. You have not investigated thoroughly the foundation of suffering. In the suffering of the world, there is nothing more [serious] than having a body. The body is the vessel of suffering in which anxiety and fear are immeasurable. For 119

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this reason, I gave up the secular world to study the [Buddhist] Way. I uproot my intentions, cut off my thoughts, and do not covet the four great elements. I wish to destroy the foundation of suffering. I maintain my ambition [on the attainment of] nirvana.'"

Accordingly we know having a body is the great foundation of suffering. Therefore, a book says that there is no greater trouble than having a body.97 3. Giving Rise to Faith

As the Naxian biqiu wenfo jing (Milindapañha, T. 1670A, B) says: At that time King Milinda asked an arhat called Nāgasena Bhikṣu, "[Suppose] a man does evil when he lives in the world. When he becomes a hundred years old and is about to die, if he thinks of the Buddha he will be reborn in heaven after his death. I do not believe these words. Moreover, it is said that if one destroys life, when he dies he will enter hell. I do not believe this, either."

Nāgasena Bhikṣu asked the king, "If someone were to place a pebble he holds onto the surface of water, will the pebble float?" The king replied, "No. The pebble sinks." Nāgasena asked, "If he has a hundred large pieces of slate and puts them on a boat, will the boat sink?" The king answered, "No, it will not." Nāgasena said, "A hundred large pieces of slate on a boat will not sink because of the boat. Even if someone possesses great evil, if he thinks of the Buddha even for a moment, because of this he will not enter hell and will be reborn in heaven. Why do you not believe this? The case where the pebble sinks is just like the case of a person who does evil without knowing Buddhist sutras will enter hell after he dies. Why do you not believe this?" The king said, "Good! Good!" Nāgasena Bhikṣu continued, "Suppose two people die at the same time, and one of them is reborn in the [first meditation] heaven ruled by Brahma, [which is located above the six heavens of the realm of desire], while the other is reborn in the state of Kaśmīra. Even though there is a great distance between these two people, when each dies they both reach [their respective destinations] in an instant. It is just as when a pair of flying birds, one of which perches on a high tree and the other on a low tree, yet when the 120

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two birds fly away together at the same time, their shadows reach the ground at the same time."

Nāgasena Bhikṣu said, "If an ignorant person does evil he will have great misfortune. If a wise person does evil he will have only minor misfortune. This is like the case in which a heated iron is placed on the ground: one person knows that it is heated iron but another does not; both people pick up [the hot iron] at the same time but the hands of the person who did not know [that the iron was hot] are heavily burned while those of the one who did know this are only lightly burned. Doing evil is also like this. An ignorant person cannot repent by himself; therefore his misfortune becomes heavy. A wise person does evil yet he knows he should not have done so. Everyday he is penitent; therefore, he has only minor misfortune." Furthermore, the Sipin xue[fa] jing (T. 771) says:

Among ordinary people, some are not as good as animals. Among animals, some are better than human beings. What is the reason for this? Those who do not stop committing sin enter hell after they die. They become hungry ghosts only when their punishment [in hell] is over. After punishment [in the realm] of hungry ghosts they are reborn as animals. After punishment [in the realm] of animals they come back to human status. Therefore, they finish their punishment in [the realm] of animals and only then they are able to become human beings. For this reason, you should do good, admire the teaching of the Three Revered Ones, leave behind the three evil realms for a long time, receive bliss as a heavenly and human being, and later attain liberation for a long time.

What is more, the Sishierzhang jing (T. 784) says:

The Buddha said, "There are five difficulties in the world: the difficulty of making donations faced by poverty-stricken people, the difficulty in learning the [Buddhist] Way faced by wealthy and distinguished people, the difficulty in controlling life in order not to die, the difficulty of being able to see Buddhist scriptures, and the difficulty of being reborn in the world where the Buddha resides."

Moreover, the Za piyu jing says:

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There are eighteen matters as serious difficulties in the world. First is the difficulty of happening to be in the world where the Buddha resides; second is the difficulty of being able to be a human being even if one meets the Buddha; third is the difficulty of being reborn in the Middle Kingdom even if one becomes a human being; fourth is the difficulty of being reborn in the gotra family even if one resides in the Middle Kingdom;98 fifth is the difficulty of being completely possessed of four limbs and six sense organs even if one is [born] in the gotra family; sixth is the difficulty of obtaining wealth even if one has four limbs and six sense organs; seventh is the difficulty of meeting a good virtuous friend or teacher who leads one to the Buddhist Way even if he obtains wealth; eighth is the difficulty of being endowed with wisdom even if he obtains a good virtuous friend or teacher; ninth is the difficulty of possessing a wholesome mind even if one attains wisdom; tenth is the difficulty of being able to donate even if one attains a wholesome mind; eleventh is the difficulty of intending to obtain a versatile, good, and virtuous person even if he can donate; twelfth is the difficulty of going to the place where the versatile, good, and virtuous person is even if one obtains him; thirteenth is the difficulty of getting a proper chance even if one goes to that place; fourteenth is the difficulty of being able to receive and listen to the [versatile, good, and virtuous person's] speech even if one gets a proper chance; fifteenth is the difficulty of attaining the wisdom to correctly understand even if one listens to the speech; sixteenth is the difficulty of being able to receive the profound teaching even if he can understand; seventeenth is the difficulty of being able to practice in accordance with the speech even if one receives the profound teaching; and eighteenth is the difficulty of being able to testify to the sacred fruition even if he receives the profound teaching and practices in accordance with the speech. These are the eighteen matters of difficulties. 4. Karma and Cause

The Foshuo taizi shuahu jing (T. 343) says:

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in lotus flowers without entering a woman's womb? Through what cause and condition can he know about former existences?" The Buddha told the crown prince, "Since [a bodhisattva] can be forbearing, he is good-looking. Because he is not dissipated and licentious, he can be reborn transformed. He lives in the human [world] for [a year, a month, and] seven days,100 and then knows the matter of the innumerable worlds in former existences."

[Crown Prince Subāhu asked the Buddha] again, "Through what cause and condition does a bodhisattva have the thirty-two marks of physical excellence? Again, through what cause and condition does he have the eighty minor marks [of physical excellence]? Furthermore, through what cause and condition do those who look upon the Buddha's body never tire of seeing it?"

The Buddha replied to the crown prince, "Originally when he became a bodhisattva, he was fond of donating various miscellaneous things and gave to all buddhas, bodhisattvas, teachers, parents, and other people whatever they need. For this reason, he obtains the thirty-two marks of physical excellence. A bodhisattva should have benevolence and think with compassion of all beings, even the wriggling species, just as people regard a baby. Everyone wishes for liberation. For this reason, he obtains the eighty minor marks [of physical excellence]. He looks on people of ill-will just as he regards his own parents; he has the mind of equality without discrimination. Therefore, [people] never tire of looking at the Buddha." Again, [the crown prince addressed the Buddha], "Through what cause and condition does [a bodhisattva] know the wisdom of the profound teaching and the practice of dhāraṇī? Through what cause and condition does he know the immovable samādhi and attain the peaceful state of mind? Moreover, through what cause and condition do those who listen to the wholesomeness spoken by the Buddha all happily receive it in faith?" The Buddha told the crown prince, "A bodhisattva joyfully copies, faithfully receives, recites, and learns [sutras]. For this reason he knows the wisdom of the profound teaching and attains the practice of dhāraṇī. Furthermore, he always focuses his thoughts on an object. For this reason he attains the samādhi and a peaceful mind. Whatever the Buddha says 123

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is of great sincerity. For this reason, what [the Buddha] said is entirely believed by the people, and those who listen to it are happy." Again, [Crown Prince Subāhu asked the Buddha], "Through what cause and condition is [a bodhisattva] not reborn in evil realms? Moreover, through what cause and condition can he be reborn in heaven? Additionally, through what cause and condition does he not covet attachment and desires?"

The Buddha replied to the crown prince, "A bodhisattva believes in the Buddha, Dharma, and Sangha, generation after generation. Because of this he is not reborn in the eight evil realms.101 Since he observes the precepts completely he is reborn in heaven. Because he knows that the foundation of the Dharma is emptiness (śūnyatā) he does not covet anything." Again, [the crown prince asked the Buddha], "Through what cause and condition are a bodhisattva's bodily, verbal, and mental acts and what he intends to do all pure? Moreover, through what cause and condition are devils unable to take advantage of him? Again, through what cause and condition do [people] not dare to slander the Three Treasures?" The Buddha replied to the crown prince, "A bodhisattva loves the Three Treasures. For this reason he attains purity. He is dedicated and diligent, without tiring [in his efforts]. For this reason, devils cannot take advantage of him. All of his acts are done with the greatest sincerity. Therefore, people dare not slander the Three Treasures."

Again, [the crown prince asked the Buddha], "Through what cause and condition does a bodhisattva obtain a lofty voice like that of the king of Brahma Heaven? Again, through what cause and condition does he possess the eight vocal superior qualities? Furthermore, through what cause and condition does he know that all people's thoughts can completely receive responses?"

The Buddha replied to the crown prince, "A bodhisattva is greatly sincere and does not deceive, generation after generation. Therefore, he obtains a good and lofty voice like that of the king of Brahma Heaven. Because he does not use abusive language, generation after generation, he obtains the eight vocal superior qualities. Since he neither utters words that cause enmity between people nor tells lies, generation after generation, [he knows that] all people's thoughts can completely receive responses." 124

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Again, [Crown Prince Subāhu asked the Buddha], "Through what cause and condition can [people] have a long life? Further, through what cause and condition can they have good health? Again, through what cause and condition can they maintain their families in harmony and comfort and not cause [their family members] to separate?"

The Buddha replied to the crown prince, "Do not destroy life. Because of this you will [later] be reborn as a human being with a long life span. Do not wield a sword or cane in your hands and beat other people. Because of this you will later be reborn as a healthy human being. Reconcile people with one another when you see that they are fighting, and make them happy. Because of this you will later be reborn as a human being who cannot experience separation."

Again, [the crown prince asked the Buddha], "Through what cause and condition can [people] obtain wealth and not lose it? Again, through what cause and condition can [people] never be robbed by others? Moreover, through what cause and condition can [people] achieve an esteemed lofty position?"

The Buddha replied to the crown prince, "If one does not covet other people's wealth, because of this he will be wealthy and happy. If he is fond of making donations and not stingy, because of this he will not lose his property. If he is not jealous, because of this he will attain an esteemed lofty position at rebirth."

Again, [the crown prince asked the Buddha], "Through what cause and condition can [a bodhisattva] attain the divine eye and clairvoyance? Furthermore, through what cause and condition can he attain the divine ear and the ability to hear any sound at any distance? Again, through what cause and condition can he know the matter of birth and death in the world?" The Buddha replied to the crown prince, "If with a good intention one offers a lighted lamp before the Buddha, because of this he will [be reborn as a human being who] obtains the divine eye and clairvoyance. If he joyfully performs music before a Buddhist temple, because of this he will [be reborn as a human being who] obtains the divine ear and the ability to hear any sound at any distance. [A bodhisattva] joyfully concentrates his thoughts on an object. Because of this he knows the mutation of birth and death in the world."

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A Forest of Pearls from the Dharma Garden, Volume IV Again, [Crown Prince Subāhu asked the Buddha], "Through what cause and condition can [a bodhisattva] attain the ability to fly anywhere at will and the four foundations of supernatural powers (catur-ṛddhipādāḥ)? Again, through what cause and condition can [a bodhisattva] know the matter of former existences from innumerable past kalpas? Moreover, through what cause and condition can [a bodhisattva] attain the three bodies of the Buddha and further [enter] parinirvāṇa?"102 The Buddha replied to the crown prince, "[A bodhisattva] is delighted to give things such as a vehicle, a horse, or a boat to the Three Treasures and to other people. Because of this he can attain the ability to fly anywhere at will and the four foundations of supernatural powers. [A bodhisattva] always devotes himself to concentrating his thoughts on all the buddhas and joyfully instructs others in the practice. Because of this he is able to know the matter of former existences for innumerable kalpas. A bodhisattva attains the path of proceeding to highest enlightenment without retrogressing to a lower spiritual stage (Skt. avaivartika). Because of this he can sever the root of birth and death and, after attaining the Buddhist Way, he can enter parinirvāṇa." Verses say:

In a vast, deserted building,

Moving busily about I am merely deluded. Abiding in suffering, I think it is happiness. Not being diligent, I do not exert myself. I do not follow the doctrine,

And transmit a fanciful [daydream] in vain. I externally follow the six sense organs and their objects, And internally go against the brightness of my mind. I am guided with kindness yet instead I am deluded. I tap sincerity and give rise to refreshment. Spiritual communication discloses brilliance. Darkness provides wonderful sounds.

I trust my mind to right, perfect enlightenment. A ferry to enlightenment is a fortunate reward. As I touch it, it unites with me.

My merit surpasses that of the past.

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Miracle Stories

(Three stories are briefly cited.)

[Zhu Changshu of the Jin Dynasty]

Regarding Zhu Changshu of the Jin dynasty, his ancestors are from Central Asia. His family had property through successive generations; they were wealthy. The Zhu family moved their residence to Luoyang during the Yuan kang era (291-299) of the Jin dynasty. Changshu believed in the Dharma wholeheartedly. He was particularly fond of reciting the Sutra on Avalokiteśvara (Guanshiyin jing). Later, his neighbor accidentally caused a fire. Changshu's house was entirely straw-thatched, and furthermore it was exactly leeward of the fire. [Changshu] estimated that since the fire was already so close to his house, even if he tried to take out some household effects almost nothing would survive. He then ordered his family not to carry anything out on a cart. No one tried to extinguish the fire by pouring water onto it; they all simply chanted the sutra with sincerity. After a while the fire [completely] burned up the neighbor's house [but when the flames approached] Changshu's house at the distance of the bamboo fence, the wind suddenly shifted. The fire stopped just at the edge of [Changshu's] house. At that time everyone thought this was a miracle.

In the village there were four or five frivolous and cunning boys. They ridiculed [the event], saying, "The wind happened to shift. What kind of divine work would this be? Let's wait for a dry night and burn that house down! If it cannot be burned we will accept [the divine work]." After that, when the weather was very dry and the wind rose up and howled, the boys secretly got together and made torches, which they threw onto the roof of [Changshu's] house. They threw a lit torch three times and every time the flames of the torch died out. They were then greatly frightened and all ran back home. The next morning, they all went together to Changshu's house. They confessed what they had done the day before, bowed their heads to the ground, and apologized. Changshu replied, "I do not have supernatural powers at all. I just recite [the Sutra on] Avalokiteśvara. It must be due to the help of awesome spiritual powers. Boys, you should reform yourselves and take the path of believing in [Avalokiteśvara]."

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From that time on, all the people in the neighboring villages and local communities particularly revered [Avalokiteśvara].

[Xing Huaiming of the Song Dynasty]

Xing Huaiming of the Song dynasty was a man from Hejian (in presentday Hebei province). He was the Adjutant General-in-Chief of the Song dynasty. He once followed Zhu Xiuzhi, Governor of Nanjun (in present-day Hubei province) in an expedition to the north. [The troops] were all captured by the enemy. They then tried to catch the enemy off guard so they could all escape and go back. They traveled at night and did not move in the daytime. Three days passed but they were still afraid of their pursuers. So they sent out a man beforehand to observe the enemy scouts. Several days passed but the man had not yet returned. One evening, in the darkness under the threat of rain, the man who had been sent out suddenly returned at daybreak. He said in surprise, "A while ago I saw from a distance that the light from the campfire was very bright, so I dashed over here. After arriving, however, it is instead quite dark." Xiu[zhi] and other people were surprised and startled by this. Huaiming believed in the Dharma from early on. Since the time he went on the expedition he always placed [a small scroll of] the Sutra on Avalokiteśvara [in the hair of] his head and never stopped reciting it. That evening he was reciting [the sutra]. Everyone wondered if [the events were due to] the supernatural power of the sutra. Thereafter, they always also offered prayers [to the sutra]. Consequently, they were able to escape from [dangers] and they resided in the capital city.

In the seventeenth year of the Yuanjia era (440), a śramaṇa visited Huai ming and said, "I see that particularly on this lane and in your house there is a bloody vapor filling the air. You should relocate in order to avoid it." After saying this, he left. Huaiming saw him off. As [the śramaṇa] went out of the gate he disappeared. [Huaiming] felt very displeased. Twenty days later, Zhang Jingxiu, [Huaiming's] neighbor, injured his father and killed his father's concubine. Huaiming thought that this was a sign of the bloody vapor and prayed that all would be well. At that time [Huaiming's house] adjoined those of Liu Bin and Liu Jingwen, and they all lived on the same lane. It is said that in that year all the people [who lived on that lane] were considered to be partisans of Liu Zhan and they were punished with death.103

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[Wang Shuda of the Song Dynasty]

Wang Qiu of the Song dynasty, whose pseudonym is Shuda, was a man from Taiyuan (in present-day Shanxi province). He was the Governor of Fuling (in present-day Sichuan province), but in the ninth year of the Yuanjia era (432) he had failed to defend his prefecture [from a rebellion] and was put in prison. Since then he was shackled with heavy chains. Qiu had earlier practiced vegetarianism and from the time he was imprisoned he was especially careful about his diet. There were more than one hundred people in the prison and most were starving. Qiu shared every meal with others. Every day he observed the precept of not eating after noon and thought of Avalokiteśvara with sincerity. One night he had a dream in which he ascended a raised seat and saw a śramaṇa, who gave him a one-fascicle sutra. The title of the sutra was The Chapter on Light and Peaceful Practices (Guangming anxing pin).104 This was given together with all the bodhisattvas' names. Qiu took [the sutra] in hand, opened it, and read it. He forgot the first bodhisattva's name but the second was Avalokiteśvara and the third was Mahāsthāmaprāpta. Furthermore, he saw one wheel of a vehicle. The śramaṇa said, "This is the wheel of the five realms."

When Qiu woke up, all the chains [spontaneously] came off. He realized that this was due to supernatural powers. He concentrated his attention on the prayer more and more. Because of this, he was able to refasten the chains by himself. Three days later he was pardoned for his offense. (The three stories above are found in the Records of the Profound and Auspicious [Mingxiang ji].)

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