Forest of Pearls From The Dharma Garden Volume IV

Chapter Sixteen

Speaker and Audience

(This chapter consists of nine parts:) (1) Introduction, (2) Quoted Testimonies, (3) Rites, and (4) Violation of the Dharma. (The remaining five parts of this chapter are continued in Fascicle 24.)

1. Introduction

The significance of relationships between a teacher and his disciples is valued, and the wisdom cultivated by studying [the Buddhist teaching] is distinctive. Cultivating by righteousness, adjusting one's actions, and being erudite are wholesome. Therefore, Aśvaghoṣa saved the large rope that was about to be cut, and Nāgārjuna imparted large and small volumes of debates. The wheel tracks of wisdom are evident. Pure expositions have been outstandingly put forth. Those who have faith [in Buddhism] can completely understand the names and numbers [of the bodhisattvas], numerous trainings, and longstanding doubts. On the other hand, to learn and to not speak are the concerns of Con fucius,105 while to not understand meanings is what Śākyamuni admonishes against. Therefore, [the Vimalakīrtinirdeśa-]sūtra says, "Worshiping the Dharma (dharmapūjā) surpasses all worship."106 Consequently a non-Buddhist scripture says, "A good man is a teacher for a bad man. A bad man is a help for a good man."107

If you receive [the Buddha's] statement without disobedience, truth exceeds the storehouse of your feelings. If you listen to [the teaching] as stated and yet go against the foundation, [while such a case] is rare it is difficult to remove hardships by explaining about the contradictions between various teachings. On this account, once the Xiang (annotation of hexagrams in the Book of Changes) is entirely lost, then the hexagrams will fail. Once you lose [the Buddha's] words you will suffer misfortune for successive kalpas. Therefore it is known that the transmission of the Dharma is not easy and receiving and following [the Dharma] is extremely difficult. It is truly because we are apart from [the time of] the Sage; as time goes by the sublime words have gradually become obscure. It is also a difficult practice to firmly receive 131

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The Zhong lun (Madhyamaka-śāstra, T. 1564) says in verse: It is difficult for an audience to obtain

The true Dharma and a [good] speaker.

Therefore, if things are like this,

The transmigration of birth and death is neither finite nor infinite. Moreover, the Shidi [jing] lun (T. 1522) says: Since both speaker and audience do not conform to the Dharma, each of them has two faults. One is the fault of not speaking equally, and the other is the fault that the Buddha does not feel happy [about their actions]. Therefore the [Dafangdeng] daji jing (Mahāvaipulya-mahāsaṃnipātasūtra, T. 397) says in verse: If all sentient beings have no capacity to receive the Dharma, The Tathāgata then cultivates nonattachment, Sets up great expedient means, and waits for a ripe opportunity to come. This is because he causes them to attain true liberation. The Dazhuangyan lun (i.e., Dasheng zhuangyan jinglun, T. 1604) says in verse:

You attain realization following [the teaching] that you hear. If you have not yet heard it, then exercise caution and do not slander. Without hearing more than immeasurable things, Disparaging [the teaching] will result in acts of folly. The [Jiujing yisheng] baoxing lun (T. 1611) says in verse: The ignorant and the self-conceited

Are fond of practicing the lesser teaching. If they slander the Dharma and Dharma teachers, They will be scolded in a loud voice by all buddhas. 132

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Even though they may externally show a dignified mien, They do not know the Tathāgata's teaching.

If they slander the Dharma and Dharma teachers,

They will be scolded in a loud voice by all buddhas. I now see young laypeople and clergy in the beginning stage of learning [the Buddhist Way]. They start with delusions. In regard to the meaning of a text they give rise to thoughts of self-satisfaction. Relying on themselves, they try to tower over others and shift humiliation onto others. Accordingly, the Dichi lun says:108

There are five kinds of faults of taking the meanings in following texts. First is to believe incorrectly, second is to retrogress in making heroic effort, third is to delude sentient beings, fourth is to slight the Dharma, and fifth is to libel the Dharma.

Even one who can preach the Dharma still has defilement in mind, not to mention the question that listeners can give rise to faith. If he preaches the Dharma with a pure mind, even if [the listeners are still revolving in] the transmigration of birth and death, he transforms [them so that they enter] nirvana. On the other hand, if he preaches [the Dharma] with a deluded mind, even if [the listeners are already heading toward] nirvana, he transforms [them so that they remain in] the transmigration of birth and death. Furthermore, the Nirvāṇa-sūtra says:

The Mahayana is nectar. It is also called a poisonous drug. If it can eliminate [evils], then it is nectar, but if it cannot it becomes a poisonous drug. It is just like how putting a man into [a vat of] poisonous milk can kill him.109 Therefore, the Baoxing lun (Discourse on the Treasure Nature) says in verse:110

If one has neither knowledge nor a wholesome consciousness, Bad friends will damage his right practice.

[It is just as when] a spider falls into milk,

The milk is poisonous.

Moreover, the [Dafangguang] shilun jing (T. 410) says: 133

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If caṇdāla people who belong to the kṣatriya class see those who have renounced the world relying on my Dharma, from śrāvakas and pratyekabuddhas to the Dharma teacher who peaches the Mahayana teaching,111 and if they slander, revile, disgrace, or deceive the true Dharma and interrupt the cultivation and confuse the mind of the Dharma teacher, because of these causes and conditions they will fall into Avīci Hell. If you see one who has renounced the world relying on my Dharma, and you frequently direct anger toward that person, and revile and disgrace the Dharma I expound, unwilling to faithfully receive it, if you destroy a stupa, resident priests' quarters, or temple buildings, or if you kill a bhikṣu, all the good deeds you had previously made will be completely wiped out. When you are about to die your four limbs and the joints of your bones will all ache as acutely as if they are being burned by fire. Your tongue will be as if fastened and bound and you will be unable to speak for many days. After you die you will fall into Avīci Hell.

3. Rites

As the [Da biqiu] sanqian weiyi says:

There are five issues at the time of ascending the upper seat to chant a sutra. First, [the monk who is chanting a sutra] must first worship the Buddha; second, he must worship the Dharma of the sutra and a senior monk who is supervising the rite; third, he must first take a step over the asengti,112 ascend, and be correctly seated; fourth, he must face the senior monk who is supervising the rite; and fifth, he must first place his hands on the seat and then withdraw them.

After being seated there are five matters to which to attend. First, the buddha [image] must be placed on a seat; second, after the sound of the ghaṇṭā (i.e., bell, or clacker to tell the time of events) verses (gāthā) and hymns must first be chanted; third, [a sutra] concerned with the service must be chanted; fourth, even if there is an offensive person present [the monk] cannot show anger while seated on the seat; and fifth, if there is a person who has donated his possessions, [the donation] must be arranged in order and placed before [the buddha image].

Moreover, there are five issues for asking about the sutra. First, you must rise up from seat and ask a question in accordance with the Dharma; 134

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second, you cannot ask a question while sitting together with [a Dharma preacher]; third, if there is something you do not understand, you must frankly ask a question about it; fourth, you cannot hold fast to your views and you should think in your mind that this is due to an external cause and condition; and fifth, when you understand, you bow your head to the ground, face toward the opposite direction, and depart through the door. Further, the Shizhu piposha lun (Daśabhūmi-vibhāṣā-śāstra, T. 1521) says: When the Dharma preacher places himself on the lion seat (i.e., the seat from which a sutra is expounded), there are four kinds of laws. What are the four? First is that when he is ascending the raised seat he must first respectfully bow to the assembly and then ascend the seat. Second is that if there are females in the assembly, he must practice the contemplation on impurity. Third is that he [must] have the seal of physical excellence of a great person (mahā-puruṣa-lakṣaṇa) in his deportment and his eyes, and if he has a peaceful and happy countenance while expounding the Buddhist teaching every one of the audience will faithfully receive it; he must not speak of non-Buddhist scriptures; and he must have no fear in mind. Fourth is that in dealing with abusive language and difficult questions he must practice forbearance.

In addition, there are four more laws [for the Dharma preacher]. First is to give rise to the thought of benefiting all sentient beings. Second is to not give rise to the thought of self as a real substance (ātma-saṃjñā) in all sentient beings. Third is to not give rise to the thought of things as real substances (dharma-saṃjñā) in all written languages. Fourth is to pray that all sentient beings will not retrogress from proceeding toward highest, perfect enlightenment by hearing the Dharma from you. Again, there are four more laws. First is to not slight yourself. Second is to not slight your audience. Third is to not slight what you speak. Fourth is to not benefit and support yourself.

Moreover, the Wenshushili wen jing (T. 468) says:

Mañjuśrī addressed the Buddha, "When can the four categories of your disciples (i.e., monks, nuns, laymen, and laywomen) not give voice or make sounds with their bodies or mouths, a piece of wood, a stone, or 135

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any other thing?" The Buddha replied to Mañjuśrī, "They cannot make any noise during the six periods of the day, when worshiping the Buddha, when listening to the Dharma, when all the people assemble, when begging for alms, during meals, and when relieving themselves." [Mañjuśrī asked the Buddha,] "Why must they not make noise during these time periods?" The Buddha replied to Mañjuśrī, "During these time periods all heavenly beings come to us. All the heavenly beings continually have a pure mind, a mind without defilement, a mind of emptiness, a mind to follow prajñā, and a mind to contemplate the Buddhist Dharma. Those noises make their minds unstable. Since their minds become unstable, they all return to [the heavens]. Because all the heavenly beings leave us, all the evil spirits come to us and cause unbeneficial and disturbing things. They come in to this [world] and cause various disasters. People starve and further mutually encroach upon each other's rights. For this reason, Mañjuśrī, [my disciples] must be quiet when worshiping the Buddha." The Buddha spoke in geya (i.e., verses that summarize main points): Do not make a noise whether with one's body or mouth, Or any other noises by [knocking on] a piece of wood or a stone. One who quietly worships the Buddha is

Praised by the Tathāgata.

Furthermore, the Fo benxing[ji] jing (T. 190) says: The Buddha said to all the bhikṣus, "From today on I will control all my disciples. You cannot invite those of stupid and dull faculties, those who violate the precepts, and those who do not possess all the precepts to deliver any teachings. From now on, if you request someone to preach the Dharma you must invite only people of excellent conduct who completely possess the precepts, or those who have accomplished wonderful bodhisattva conduct among all sentient beings.

"If there are [bhikṣus] who can clarify many sutras and Vinayas, and who understand the people of the mātaṅga (i.e., the lowest social class), you should choose [from among them] those who can distinguish written language clearly and who fully possess the ability of eloquence and have them preach the Dharma. These bhikṣus will be sent one by one from a lower position to preach the Dharma for the people. If the first one becomes 136

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tired, the second one is invited. If the second one is exhausted, the third one should be requested. If the third one is weary, the fourth one should be invited. If the fourth one is tired, the fifth one should be requested. Consequently, some [bhikṣus] who are capable of preaching the Dharma should be invited one after another to expound the Dharma for the people." At that time the people saw that the Dharma preacher (dharma-kathika) possessed eloquence and could expound the Dharma. They then scattered incense and flowers and over him. At that point, none of the bhikṣus accepted these things and they gave rise to feelings of disgust and wished to leave. Why is this so? Because the Buddha had decided that those who have renounced the world cannot own powdered perfume (vilepana) and incense powder, or any other incense or flower decorations. At that time, all the people heard and saw this matter. They said, abusively, "These bhikṣus are still not worthy of receiving offerings like this, not to mention that [the Dharma preacher] surpasses them."

All the bhikṣus then went to the Buddha and closely questioned him about these facts. At that time the Buddha said to all the bhikṣus, 'O bhikṣus! If there are all lay donors who, with a joyful mind, bring various offerings of incense, flowers, powdered perfume, incense powder, and flower decorations and scatter them over the Dharma preacher because it is auspicious, you must accept them.'

At that point all the lay donors arrived, bringing various items, treasures, and kaṣāya robes that they offered to the Dharma preacher. Those bhikṣus were all dreadfully overwhelmed with shame and did not accept the items. The people in the world said, in an abusive and gossipy way, "The Buddha's disciples such as these śramaṇas are not worthy of receiving even a few unimportant offerings, not to mention that [the Dharma preacher] surpasses them."

At that time the bhikṣus, after hearing of this matter, went to the Buddha and closely reported it to him. The Buddha then said to all the bhikṣus, "O bhikṣus! If there are secular people who bring various material goods and kaṣāya robes to offer to the Dharma preacher, it is because they are happy. I approve of their almsgiving. If there are useful things [among their offerings], I approve of you to accept them. If there are things that are not useful, I approve of you to return them."

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At one time a bhikṣu took the meaning of a summary of various sutras and spoke about it for others, but did not follow the sequential order. On that occasion the bhikṣu felt ashamed of his conduct and was afraid. He worried that he had disobeyed the sutras and precepts. He closely told the Buddha. The Buddha then said to all bhikṣus, "I approve you to select and take important meanings from various sutras as you like, and to preach the Dharma through examining and comparing phrases for the people. You, however, may not damage the text of a sutra by making out malicious meanings."

Again, the Fo benxing[ji] jing says:

Once the bhikṣus had gathered in a hall. There were two bhikṣus who preached the Dharma [at the same time], and therefore they interfered with each other. Accordingly, two halls were set up [for Dharma talks]. In each of the two halls, the two monks separately preached the Dharma but they still obstructed each other, just as before. [A bhikṣu] of one hall went to the other hall, leading his group. In the other hall there were various bhikṣus. [The bhikṣus of that hall] alternately lured [the bhikṣus of the other hall] and caused them to visit their hall. The promiscuous coming and going [of the groups of monks] intersected. Consequently many people were disordered; some people came and some left. The Dharma event was cut off. Some bhikṣus were not happy to hear the talk in this Buddhist teaching. So all the bhikṣus closely reported it to the Buddha. The Buddha told all the bhikṣus, "From now on, two people cannot preach the Dharma [at the same time] in the same hall. Again, two halls cannot be so close to each other that the preachers' voices can be heard and interfere with each other. Once again, the people of one [hall] cannot visit the people of the other [hall] and the people of the other [hall] cannot go over to that [hall]. Again and again, you cannot loathe the Buddhist teaching and you cannot be unhappy to hear the [Dharma] talk. If you loathe it, you will have to be punished in accordance with the Dharma." What is more, the Sifen lü (Dharmagupta-vinaya, T. 1428) does not allow for two Dharma preachers to speak in the same hall, for the raised seats to be close to each other, or for [the Dharma preachers] to speak while seated 138

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side by side. The voices of [two people] singing praises and speaking and the chorus of chanting hymns are all entirely unapproved. Other Vinayas do not allow for the Dharma preacher to receive flowers scattered by laypeople. If any flowers touch his body he must brush them off.

Furthermore, the Shanjianlü [piposha] says:

When the Dharma preacher expounds the Dharma for the people, the females in the audience should cover their faces with a fan. Be prudent to not grin! If someone laughs, drive that person out! Why? [The Dharma is] what the Highest Perfect Enlightened One (Samyak-saṃbuddha) speaks with his golden mouth, out of compassion for sentient beings. You must give rise to the mind of shame for your sins and listen. Why do you laugh? Drive him out!

4. Violation of the

Dharma

As the Fozang jing says:

The Buddha said, "Śāriputra, in the future bhikṣus will be fond of reading non-Buddhist scriptures. When they preach the Dharma they will revise the diction [of sutras] to make the people happy. At that time devils will help confuse the people and hinder the wholesome Dharma. If there are those who are covetously attached to sounds and words and who skillfully elaborate on the diction [of the sutras], or those who are fond of reading non-Buddhist scriptures, then all the devils will misguide the people and cause their minds to be agitated. All these people will be deluded by the devils. Their eyes of wisdom will be covered and obstructed, and they will deeply covet what benefits and nourishes them. Looking at various non-Buddhist books can be compared to a group of blind people who are deceived by a con man and who are all made to fall into a deep pit and die. "Next, Śāriputra, an impure Dharma preacher does not know the Tathāgata's intention to comply with propriety. He does not properly understand himself and yet he speaks for others. This person has five faults in this existence. What are the five? First, at the time of preaching the Dharma he harbors fear and is afraid that the people will reprove him. Second, he 461b

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internally harbors anxiety and fear but externally he speaks for others. Third, this is none other than an ordinary person who has true wisdom. Fourth, what he speaks is impure and is merely words. Fifth, there is no sequence to his words and in all respects he has extracted them [from the sutras]. Therefore he gives rise to fear among the people. An ordinary person like this has no wisdom and no unfailing attainment [to the Dharma] in mind. He simply seeks a worldly reputation. Doubts and penitence consist in his mind and yet he speaks for others. "For this reason, Śāriputra, if one sits on the raised seat [to preach] before he has testified to the Dharma, this is a case where one teaches others without having personal knowledge. By law he will fall into hell."113 Moreover, the Zengyi ahan jing says:

At that time the World-honored One said to all the bhikṣus, "You should know that there are four kinds of birds. What are the four [kinds]? First, there are birds with good voices but whose appearance is ugly. This [bird] called a kokila. Second, there are birds with good appearance but whose voices are ugly. These are called birds of prey (zhi). Third, there are birds whose voices are ugly and whose appearance are ugly, too. This is what is called an owl. Fourth, there are birds whose voices are good and whose appearance is good as well. This is what is called a peacock. "There are also four types of people in the world. You should all be aware of this. What are the four [types]? First, there are bhikṣus who have pleasant facial features and a perfectly dignified demeanor, yet they are unable to skillfully chant the teachings in the beginning, the middle, and the final parts. This means that these people have good appearance but a bad voice. Second, there are people who have a good voice but an ugly appearance, who are incomplete in every action and lack a dignified demeanor, yet they are good at preaching and they are diligent, observe the precepts, [learn all teachings] well in the beginning, the middle, and the final parts, and have profound understanding of the principles. This means that these people have a good voice but an ugly appearance. Third, there are people who have a bad voice and an ugly appearance. It means that they violate the precepts and are not diligent. In addition, they do not 140

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learn much and further they lose what they have learned. This means that these people have a bad voice and an ugly appearance. Fourth, there are people who have a good voice as well as a good appearance. It means bhikṣus who have good facial features and who completely possess a dignified demeanor. Moreover they diligently cultivate the good Dharma and learn extensively without forgetting [what they have learned]. They can skillfully chant all the teachings in the beginning, the middle, and the final parts. This means that these people have a good voice as well as a good appearance."

Again, the Zengyi ahan jing says:

At that time the World-honored One said to all the bhikṣus, "There are four kinds of clouds. What are the four [kinds]? First, there are clouds that cause thunder without rain. Second there are clouds that cause rain without thunder. Third, there are clouds that cause rain as well as thunder. Fourth, there are clouds that cause neither rain nor thunder. These are the four kinds of clouds, which resemble the four types of people in the world. First, what does it mean that bhikṣus can cause thunder without rain? There are bhikṣus who learn the twelve kinds of scriptures by reciting aloud. Reciting them, they do not lose their meanings but they do not extensively preach the Dharma for people. This means [they cause] thunder without rain. Second, what does it mean that [bhikṣus cause] rain without thunder? There are bhikṣus who have good facial features and who entirely possess a dignified demeanor. However, they do not learn much; they do not learn the twelve kinds of scriptures by reciting aloud. Again, they do not forget what they have received from others. They are fond of mutually accompanying virtuous friends or teachers (kalyāṇamitra). They are fond of preaching the Dharma for others, too. This means [they cause] rain without thunder. Third, what does it mean that [bhikṣus cause] neither rain nor thunder? There are bhikṣus who do not have good facial features and who do not possess a dignified demeanor. They do not cultivate the good Dharma and they do not learn much. Further, they do not preach the Dharma for others. This means these people cause neither rain nor thunder. Fourth, what does it mean that [bhikṣus cause both] rain and thunder? 141

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[End of] Fascicle Twenty-three of

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Chapter Sixteen

Speaker and Audience

(continued)

(This consists of the five remaining parts of this chapter:) (5) Selecting People, (6) Gradual and Sudden, (7) The Gift of the Dharma, (8) The Requital of Kindness, and (9) Benefit.

5. Selecting People

When the Dharma preacher ascends the [raised] seat, he must first respectfully worship the Three Treasures and purify his own mind. When he sees the virtuous selected, he should generate the benevolent thought to save all sentient beings and benefit the people. Then he should preach for them. Therefore, the [Dafangbian fo] baoen jing says:

If the audience is seated but the preacher is standing, [the preacher] should not speak for them. If the audience asks the preacher to go beyond the proper limits, [the preacher] should not speak for them. If the audience relies on a person (i.e., the preacher) but does not rely on the Dharma, or if they rely on words but do not rely on the meaning, or if they rely on a sutra that does not reveal the whole meaning of the Buddhist Dharma but do not rely on a sutra that reveals the whole meaning of the Buddhist Dharma, or if they rely on cognition but do not rely on wisdom, [the preacher] should not speak at all. Why? Because such people are unable to respect the pure Dharma of all the buddhas and bodhisattvas. If the preacher venerates the Dharma, the Dharma audience also gives rise to reverence and listens to [the preaching] with sincerity. They do not give rise to disrespect. This is called the pure preaching. Therefore, the Ahan jing (Āgama sutra) says in verse:114 The audience's correct mind is just like the craving for drink (i.e., thirst). They absorbedly enter into the meaning of words.

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By listening to the Dharma their minds leap with sorrow and joy. [The Dharma] should be preached for people like this. Furthermore, the Wufenlü says:115

[A preacher] should remove his greed. He should establish states of mind such as a mind of no self-abasement, a mind to not slight the masses, a benevolent mind, a joyful mind, a mind to benefit others, and an immovable mind. Consequently, he fully preaches a four-line verse. If he causes the people concerned to understand things as they really are, then they will enjoy immeasurable comfort and benefit for a long time. Successively, the Nirvāṇa-sūtra says:116

If you [are my disciple and] hold fast to, recite, copy, or preach [this sutra], do not preach at the wrong time, in a wrong country, or when you are not requested [to preach], if you preach recklessly, slighting others, pitying yourself, or here and there, or if you preach going against or destroying the Buddhist Dharma, consequently you will cause immeasurable people to die and fall into hell. This is a bad friend or teacher for sentient beings. Moreover, the Shisong lü (Sarvāstivāda-vinaya, T. 1435) says: There are five types of people who ask questions. [The Vinaya] should not be preached for all of them. First are those who ask for trials [or proofs]. Second are those who ask without having any doubts. Third are those who do not ask for the reasons they should repent their offenses. Fourth are those who ask without receiving a preaching. Fifth are those who ask only in order to reprove.

These cannot be entirely answered. If the people concerned really have goodwill, they do not possess the [bad] intentions listed above. For those who wish to give rise to wholesomeness and destroy evil, the Dharma preacher speaks for them, according to their faculty through expedient means with goodwill. If [the preacher] has not clearly understood himself or has doubts about the Dharma, then he cannot speak for others. I am afraid that he will cause the people concerned to have the fault of erroneous transmission. He will commit a sin in that case.

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Further, the Baiyu jing and the Pitan lun (i.e., Apitan piposha lun, T. 1546) say:

There are four lines of arguments in question-and-answer form. First, there is the determined answer (ekāṃśa-vyākaraṇa). For instance, [someone asks] if all sentient beings die. For this there is a determined answer. Second, [someone] asks if one who dies will certainly have rebirth. This must be answered through discretion (vibhajya-vyākaraṇa). When one's attachment to existence is exhausted there is no rebirth, but when one is still attached to existence, he or she certainly has rebirth. This is called an answer through discretion. Third, if someone asks whether or not human beings are the most wonderful, you should first question that person in return, "Are you asking [in terms of comparison with beings of] the three evil realms or with all heavenly beings?" If that person asks [in order to compare with beings of] the three evil realms, [then in this case] human beings are truly the most wonderful. If that person asks [in order to compare with] all heavenly beings, [then in this case] human beings are certainly not the most wonderful. [Questions with such] connotations are called an answer through asking a question in return (paripṛcchā-vyākaraṇa). Fourth, if someone asks about the fourteen difficulties, or if someone asks whether or not there is a limit to the world and sentient beings, or whether or not there is a beginning and end of the world and sentient beings, [questions with such] connotations are called an answer that remains open (sthāpanīya-vyākaraṇa). Arguments to such questions are similar to a [normal] argument. Various non-Buddhists are ignorant but they consider themselves to be intelligent. They are not familiar with the four lines of argument [in question-and-answer form]. They follow only one line of argument: answer through discretion.

Furthermore, the Youposai jie jing (T. 1488) says:

The Buddha said, "Those who abide in accordance with the Dharma can benefit themselves and others. Those who do not abide in accordance with the Dharma cannot be called those who benefit themselves and others. Those who abide in accordance with the Dharma have eight kinds of undefiled wisdom. What are the eight [kinds]? First is wisdom of the Dharma 145

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(fazhi); second is the wisdom of reason (yizhi); third is the wisdom of time (shizhi); fourth is the wisdom of contentment (zhizuzhi); fifth is the wisdom of self and others (zitazhi); sixth is the wisdom of the multitudes (zhongzhi); seventh is the wisdom of spiritual faculties (genzhi); and eighth is the wisdom of superiority and inferiority (shangxiazhi). One who completely possesses the eight kinds of undefiled wisdom like these generally has sixteen characteristics in his speech. First is to speak timely; second is to speak with sincerity; third is to speak in sequence; fourth is to speak harmoniously; fifth is to speak following the meaning; sixth is to speak joyfully; seventh is to speak freely; eighth is to speak without slighting the audience; ninth is to speak without scolding the audience; tenth is to speak in accordance with the Dharma; eleventh is to speak in order to benefit oneself and others; twelfth is to speak without disorder; thirteenth is to speak summarized meanings; fourteenth is to speak true and correct things; fifteenth is to not give rise to arrogance after speaking; and sixteenth is to not wish for a reward in a future life after speaking. One like this can listen to others. When he listens to others he possesses sixteen things. First is listening in a timely way; second is to listen happily; third is to listen with sincerity; fourth is to listen respectfully; fifth is to listen without trying to find fault [with the speaker]; sixth is to listen not for the sake of argument; seventh is to listen not to gain victory over [the speaker]; eighth is to not slight the speaker when listening; ninth is to not slight the Dharma when listening; tenth is to not slight oneself after listening; eleventh is to leave far behind the five coverings when listening; twelfth is [to listen] in order to hold fast to and recite [a sutra] when listening; thirteenth is [to listen] in order to remove the five desires when listening; fourteenth is [to listen] in order to have complete faith when listening; fifteenth is [to listen] in order to harmonize sentient beings when listening; and sixteenth is [to listen] in order to cut off stupid and dull faculties when listening.117 Good people! Those who possess the eight kinds of undefiled wisdom can speak and listen. People like this can benefit themselves and others. Those who do not possess them cannot be called those who benefit themselves and others. 146

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Next, regarding those who can preach the Dharma, there are two types. One is pure and the other is impure. There are five issues regarding an impure [preacher]. First is to preach for profits; second is to preach for reward; third is to preach in order to surpass others; fourth is to preach for worldly rewards;118 and fifth is to preach with doubts. There are five issues regarding a pure [preacher], too. First is to offer food first and then preach after that; second is to preach in order to enhance the Three Treasures; third is to preach in order to cut off one's own defilements and those of others; fourth is to preach in order to discern unrighteousness and righteousness; and fifth is to preach in order for the audience to attain the supreme [state of the mind]. Good people! An impure preacher of the Dharma is called filthy, one who betrays the Dharma, a disgrace, an erroneous preacher, and one who is disappointed.

(For the pure preacher [of the Dharma], the reverse of the above list applies.)

Moreover, the Faju [pi]yu jing says:

Thereupon, the Buddha spoke in verse:

Even though one may recite a thousand chapters, If the meaning of the sentences is not right, This is no better than being able to annihilate a thought Through hearing the essential [teaching]. Even though one may recite a thousand words, If they are not righteous, what advantage would they have? This is no better than being able to be liberated Through hearing of a single righteousness and practicing it. Even though one may recite a sutra many times, If it is not understood, what advantage would it have? Through understanding a single Dharma phrase And practicing it, one can attain the [Buddhist] Way. What is more, the Dafaju tuoluoni jing (T. 1340) says: If people who receive the Dharma wish to cause the Dharma to not be cut off through practicing dhāraṇī, when all the Dharma preachers are about 147

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to expound the Dharma, they carefully adjust their appearance, sit properly, and first recite the dhāraṇī:

Dadieta tuojiana ajiananjiana jiana jiana najia jiajianajia ajiajianajia jiana jiana jianaajiana jiajiana pobisha diyetapobisha yetaqieqiena duotapobishadi duotamojiashe najiashe jiajiashe.119

At that time, the Dharma preacher surrounded by his dependents can immediately achieve the expedient means of divine protection, which causes that Dharma preacher's mind to be undisturbed, his preaching of the Dharma to not be cut off, and desires and attachments to be exterminated. He causes all those in the audience including rākṣasīs to not be disturbed by devils in their cultivation. What the Dharma preacher needs is not to cause obstructions.

6. Gradual and Sudden

As the Baiyu jing says:

In the past there was a village five yojanas from a capital city, and in that village there was good, tasty water. By imperial ordinance the king had the villagers regularly send some of the good water to him every day. The villagers were exhausted and suffered [from this labor]. They all wished to move away from and stay away from the village. At that time, that village headman said to all the people, "You must not leave! I will address the king for your sake to change [the distance between the village and the capital city] from five yojanas to three yojanas. If you can go and return for a shorter distance you will not be tired." Then [the village headman] went and addressed the king. The king reformulated [the distance] and pronounced that it was three yojanas and they were greatly happy after hearing this. Someone then said, "Since it is fundamentally five yojanas [between this village and the capital] this [pronouncement] makes no difference." Even though [the people] heard his words they were not willing to give up since they believed what the king had said. People of the world are like this, too. As they cultivate the true Dharma in order to ferry over the five realms and head toward the city of nirvana, they give rise to fatigue in their minds and want to give up [their course of study]. They are promptly driven by birth and death and they cannot 148

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move further. The Tathāgata, the Dharma King, has great expedient means. Dividing the Dharma of One Vehicle, he speaks of three [vehicles]. The people of the lesser vehicle (i.e., Hinayana) hear this and are happy. They consider it to be an easy practice. Doing good acts and improving virtue, they seek [the way] to ferry over birth and death. Later, they hear someone say that there are not three vehicles; therefore this must be the One Vehicle. Because they believe the Buddha's words they are not willing to give up at last. Like those villagers [who believed the king's pronouncement,] they are also just like this.

Moreover, the Garland Sutra (T. 278) says:

O Buddha's disciples! For instance, it is just as when the sun rises: the [sun]light shines upon all the kingly big mountains; next it shines upon all the big mountains; and then it shines upon Mount Diamond Treasure. Afterward it shines all over the earth. The sunlight does not think, "I should first shine upon all kingly big mountains and then shine upon one after another [mountains], leading up to [shining] all over the earth." It is simply because there are variations of high and low in mountains and lands and there are things are first and last in being shone upon. The Tathāgata, Arhat, Samyak-saṃbuddha is also like this.120 He completed the sun of wisdom in the immeasurable, boundless Dharma realm and always emits the immeasurable and unhindered light of wisdom. The light shines upon the kings of all big mountains, such as bodhisattvas; next it shines upon pratyekabuddhas; next it shines upon śrāvakas; and next it shines upon sentient beings who unfailingly attain good conduct and receive edification in accordance with each being's own way. Afterward it shines upon all sentient beings, leading up to those who have an evil nature (mithyātva-niyata-rāśi). For them [the light] makes beneficial causes and conditions in the future. The Tathāgata's sunlight of wisdom does not think, "I must first shine upon bodhisattvas, leading up to those who have an evil nature." [The Tathāgata] simply emits the sunlight of great wisdom to universally illuminate all beings.

O Buddha's disciples! For instance, it is just as when the sun and moon appear: in the lands leading up to steep mountains and deep valleys everything is shone upon. The sun and moon of the Tathāgata's wisdom are 149

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the Dharma

As the Shizhu piposha lun (T. 1521) says:

If a bodhisattva wants to give the Dharma to sentient beings, he should study and comply with the Dharma preacher's merits, the meaning of preaching the Dharma, and precepts, just as is praised in the "King of Determination," the Mahayana scriptures. It means that he should conduct the four ways of preaching the Dharma. What are the four [ways]? First is to learn extensively to be able to maintain all words, chapters, and sentences. Second is to attain unfailingly good knowledge of the characteristics of the arising and extinguishing of all phenomenal things in the mundane world, as well as the world beyond the mundane world. Third is to attain meditation and wisdom and to comply with all the teachings stated in sutras without dispute. Fourth is to act according to what is stated [in the sutras] without increasing and decreasing.

Furthermore, the Zhengfanian [chu] jing says:

If there is a sentient being who honestly practices good deeds and preaches the Dharma in a single verse for the sake of someone who has a wrong view, thereby causing that person to purify his mind and believe in the Buddha, after the death of [that sentient being] he will be reborn in [Hua]yingsheng Heaven (Paranirmitavaśavartin), where he will receive various pleasures. Then, after leaving that heaven he will transmigrate according to his karma.

If one preaches the Dharma to others only in order to gain money or material goods, does not benefit sentient beings with compassion, and takes the money or material goods, [this is called the lowest grade of giving the Dharma]. If he drinks wine or drinks and eats together with a woman using [what he obtained from preaching the Dharma], or if he sells himself to seek money just as an actor does, then the reward for giving the Dharma in these ways is very small. He will be reborn in heaven 150

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and become a bird of wide information that can speak verses. This is called the lowest grade of giving the Dharma. What is called the middle grade of giving the Dharma? [Someone expounds the Dharma] for others only in order to attain fame, to surpass others, or to surpass other great Dharma preachers. Or he expounds the Dharma for others with a jealous mind. The reward for giving the Dharma in these ways is small, too. He will be reborn in heaven where he will receive the middle rank of reward, or he will be reborn in the human realm. This is called the middle grade of giving the Dharma. What is called the highest grade of giving the Dharma? With a pure mind one wishes only to enhance sentient beings' wisdom and expounds the Dharma not for money and profits; because of this, he causes sentient beings of wrong views to abide in the true Dharma. Giving the Dharma in this way benefits himself as well as others. It is as superlative and supreme as nirvana. Its merits are inexhaustible. This is called the highest grade of giving the Dharma.

Moreover, the Jiashe jing says:121

At that time the World-honored One spoke in verse: If the trichiliocosm

Were filled with jewelry and valuables, And one uses them to make donations, The merits one earns are few.

If one expounds the Dharma in a single verse, The merits of this are numerous.

If all the pleasant things of the three realms of existence were Entirely donated to one person,

This would not equal giving even a single verse; The merit for this is supreme.

This merit surpasses that [of the former], And can cause all suffering to be left behind. If worlds as numerous as grains of sand in the Ganges River Were filled with jewelry and valuables, And one donates them to all the tathāgatas, This is no better than giving a single [verse of] the Dharma. 463b

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Even though giving valuables produces numerous merits, It does not equal giving a single [verse of] the Dharma. The merit of [giving] a single verse is much better, Not to mention that it is more difficult to surmise. Again, the Shizhu piposha lun says:

Laypeople should practice giving material goods, and clergy must practice giving the Dharma. Why? Laypeople's gifts of the Dharma are no better than that of the clergy, because those who listen to and receive the Dharma, laypeople, have shallow faith. Moreover, laypeople possess much money and goods. The clergy recite and understand clearly all the teachings stated in sutras and explain them for the people. They have no fear among all the people. On this point laypeople cannot come close to them. In addition, [laypeople] are inferior to the clergy in causing an audience to give rise to a respectful mind. Moreover, [laypeople] are no match for the clergy in wishing to expound the Dharma and convincing an audience. Verses say:

Cultivate and practice the Dharma for yourself first! Later, teach other people!

Then you should speak these words,

"You! Follow what I have practiced!"

If you do unwholesomeness personally,

How can you cause others to be wholesome?

If you do not attain tranquil, complete extinction yourself, How can you cause others to achieve extinguishment? Furthermore, if the clergy practice giving material goods, they will damage their remaining wholesomeness, they will leave their hermitages (araṇya) far behind, and they will certainly come to villages or towns where they will become engaged in [secular matters] with laypeople. [Then the clergy] will make many statements, begin to give rise to the three poisons, and slight the six pāramitās in their minds. Consequently they will come to greedily cling to the five desires, abandon the precepts, and return to secular life. Therefore, this is called death. Or they will go against the precepts and easily commit a felony. This is called the various 152

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defilements and miserable perils, including death. Because of this cause and condition, for the clergy the giving of the Dharma is admired and for laypeople the giving of material goods is praised.

Moreover, the [Hebu] jin'guangming jing (Suvarṇaprabhāsa-sūtra, T. 664) says:

In preaching the Dharma there are five kinds of issues. First, the gift of the Dharma benefits both [the preacher] himself and others, but the giving of material goods does not. Second, the gift of the Dharma can cause sentient beings to escape from the three realms of existence, but the giving of material goods cannot cause them to even get out of the realm of desire. Third, the gift of the Dharma is beneficial for the dharmakāya, but the giving of material goods fosters and nourishes only the material body (rūpakāya). Fourth, the gift of the Dharma inexhaustibly grows, but the giving of material goods can certainly be exhausted. Fifth, the gift of Dharma can break ignorance, but the giving of material goods stops one from conquering greed.

Therefore, it is known that giving material goods is not better than [the gift of] the Dharma. While giving the Dharma there is a spontaneous sequence. If one has within his understanding that which is not necessary for other people to know, and being afraid that others are better than himself he keeps it unknown and does not speak of it, then he will not be able to personally listen to the Dharma eternally in the future.

The [Da] zhidu lun further says, "If one is stingy in [giving] the Dharma, he will be eternally reborn in a remote place where there is no Buddhist Dharma." Because of being stingy in [giving] the Dharma, he hinders other people's intelligence. This would be no better than betraying the Dharma. On the contrary, other people would be superior to such a person. Moreover, the Chengshi lun (T. 1646) says:

If a person can simply preach the Dharma for others, this is called benefiting others. Even if this person does not practice in accordance with the Dharma personally, because he preaches for the sake of others he will also attain benefit for himself.

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On this point, regarding giving [the Dharma], there are briefly three grades. The lowest [grade] of giving the Dharma is to preach the Dharma of donation but not wisdom. The middle [grade] of giving the Dharma is to preach observance of the precepts. The highest [grade] of giving the Dharma is to preach wisdom.

In order to speak about wisdom, one who teaches others has an insight into truth. Thus he can cut off deluded knowledge and the two kinds of hindrances (i.e., the hindrance of evil passions and the hindrance to the correct knowledge of objects), escape from the transmigration of birth and death, and achieve the highest wisdom and the happy fruition of nirvana in the future. Even if he is merely able to offer only the Hinayana teaching, he will edify one person and cause [that person] to observe that life is empty. To have faith and understanding [of the Buddhist teaching] is to rely on practices. Even if he has not attained the Buddhist Way (i.e., enlightenment), he excellently edifies all sentient beings in Jambudvīpa and causes them to practice the ten wholesome acts. By having faith and understanding of the Buddhist teaching a person clarifies and cultivates the sacred Way. He then has the cause to go out from [the transmigration of birth and death]. He will certainly attain nirvana.

Moreover, the Zhufayongwang jing (T. 822) says:

Suppose all sentient beings that exist on land and water and fly in the air in Jambudvīpa attained a human body. If someone teaches all those people and causes them to peacefully abide in the five precepts and the ten wholesome acts, the merit that person earns is not equal to that of someone who teaches one person and causes [that person] to attain faith in and practice [the Buddhist teaching].

Again, the Shizhu piposha lun says:

There are four ways by which one can lose wisdom. These are what bodhisattvas must leave far behind. What are the four [ways]? First is to disrespect the Dharma and the Dharma preacher. Second is to secretly hide important teachings and to be stingy with them. Third is to make hindrances for those who are delighted with the Dharma and to destroy their intention to hear [the Dharma]. Fourth is to be haughty, self-conceited, and to despise 154

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others. There are also four ways by which you can attain wisdom, and which you should always cultivate and follow. What are the four [ways]? First is to be respectful of the Dharma and the Dharma preacher. Second is to speak in accordance with the Dharma that you hear, and which you recite for the sake of others with a pure mind, without seeking profits. Third is to diligently and continually seek [the Dharma], just as you would brush off sparks of flame from your hair, because of knowing how to attain wisdom by following the learned. Fourth is to hold fast to the Dharma in accordance with what you hear and to not forget, to esteem to practice according to what is spoken, and to not value language. 8. The Requital of

Kindness

As the Shan'gongjing jing (T. 1495) says:

The Buddha said to Ānanda, "If you hear a four-line verse from others, either copy it or write down [all of your teachers'] names on bamboo tablets or textiles. For several kalpas you will recall those such as upā dhyāyas and ācāryas and carry them on your shoulders, or even sometimes on your back, or continually carry them on your head. [Buddhist] practitioners take all musical instruments to offer [music] to these teachers. Even if you do these things you still cannot fully repay your indebtedness to your teachers.

"If in the life to come someone gives rise to disrespect for his teacher and upādhyāya, and if he continually speaks of their faults, I would say that such an ignorant one will have extreme suffering frequently and will certainly fall into evil realms in his future life. Therefore, Ānanda, I instruct you to always practice the mind of reverence. You must attain the supreme Dharma like this, which is what is called the very profound Dharma of respectfully loving and valuing the Three Treasures." Moreover, the Fanwang jing (T. 1484) says:

O Buddha's disciples! If you see that a Mahayana Dharma preacher, a companion who has the same views as yours, or someone who practices alongside you is coming into the priests' living quarters, entering buildings, 155

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or entering a city, or if [you see such a person] approaching from over a hundred li or a thousand li, immediately welcome him and see off him [when he leaves], worship, and give offerings to him. Make an offering at the three times (i.e., morning, midday, and evening) every day. Daily meals, three taels of gold, drink and food of every taste, and bedding and a seat mat are offered to the Dharma preacher. All necessities should be entirely given to him. Regularly ask the Dharma preacher to expound the Dharma during the three times every day. Worship at the three times every day. Do not give rise to a mind of anger or a troubled mind. Even if you would ruin yourself for the sake of the Dharma, ask for the Dharma. If you do not do so you commit a minor offense of defiling pure conduct. Again, the Youposai jie jing says:

After a layman receives and holds the six important precepts, if there is a Dharma lecture in a place within a distance of forty li, and he is unable to go and listen to it, he commits a minor offense (duṣkṛta). Furthermore, the Dafangdeng tuoluoni jing (T. 1339) says: The Buddha said to Ānanda, "If someone has parents, a wife, and children who will not let him go to a Buddhist seminary, while facing those such as his parents he should burn various incense before them, kneel upright with joined palms, and make this statement, 'I now wish to go to a Buddhist seminary. Please have compassion on me and accept [my prayer]!' He also should admonish and explain to them in various ways. He should expound the Dharma complying with propriety. He should make this request three times as well. If they will not grant his request, then while staying in his house he should keep silent, ponder by himself, and recite and hold fast to [this] sutra."

Again, the Zhengfanian [chu] jing says:

If someone makes an offering to the Dharma teacher who expounds the Dharma, you must know that that person precisely makes an offering to the World-honored One of the present time. That person, complying with what he offers in this way, will achieve that for which he has made a vow. Consequently, he will attain highest, perfect enlightenment because he 156

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can make an offering to the teacher who expounds the Dharma. Why? Since he hears the Dharma he can control his mind. Since he controls his mind he is able to break the darkness of ignorance and transmigration. If you depart from listening to the Dharma, there is no chance to be able to control your mind by a single Dharma.

Furthermore, the Shengsiwei [fantian suowen] jing (T. 587) says: To not give rise to an evil, sinful act, acts which produce merit and happiness, or acts which cause an immovable mind is called an offering to the Buddha.122

Moreover, the Huashou jing (Kuśalamūla-saṃgraha, T. 657) says: If you offer things such as flowers, incense, clothing, food, and decoctions of medicine to all the buddhas, this is not called the true offering. If a person follows and is able to cultivate and learn the subtle Dharma he has attained in the place of enlightenment, where the Tathāgata sits, this is called the true offering. Therefore, verses say: Flowers, powdered perfume,

Clothing, food, and decoctions of medicine— If these things are offered to all the buddhas, This is not called the true offering.

In the place of enlightenment where the Tathāgata sits, If a person can cultivate and learn

The subtle Dharma he attained,

This is the true offering to [all] the buddhas. Again, the Shizhu piposha lun says:

The Buddha said to Ānanda, "Sending incense and flowers from heaven is not designated as making offerings and paying respect to the Tathāgata. If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās absorbedly, without being self-indulgent, intimately cultivate the sacred Dharma and accrue merit, this is called the true offering to the Buddha." Moreover, the Baoyun jing (Ratnamegha-sūtra, T. 658) says: 157

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Do not offer gifts of material goods to the Buddha. Why? The Tathāgata's dharmakāya does not need gifts of material goods. Offer only the gift of the Dharma to the Buddha. In order to complete the Buddhist Way, the offering of the Dharma is the best.

Again, the Shan'gongjing jing says:

The Buddha said, "Suppose there is a bhikṣu who is unable to learn and understand a Dharma phrase like this even though he has had numerous summer retreats. He must rely on other [bhikṣus] for learning. What is the reason for this? He still does not understand for himself, not to mention the case where he wishes to help others and become a teacher who supervises new monks. Even if he is a good, senior, elder bhikṣu who has experienced numerous summer retreats, if he cannot understand the hidden matters of śramaṇas or if he does not understand things such as the Dharma and Vinaya, he must speak only while relying on someone for learning, too. If there are bhikṣus who have received the Dharma from another [teacher, those bhikṣus] should give rise to a mind of reverence and to have high regard for that teacher.

"When you are about to receive the Dharma, you must not smile, even slightly, bare your teeth, cross your legs, look at your feet, move your legs, nor walk with a limp before your teacher. Before the teacher begins questioning, you cannot arbitrarily speak. Generally, if there is a duty for which you are employed, you cannot disobey orders. Do not look at your teacher's face. Keep three zhou away from the teacher.123 When you are ordered to take a seat, sit down at that place. You cannot disregard his teaching. You should give rise to a merciful mind at the teacher's side. If you have a doubt about some point, you should first inquire of him [if you are allowed to ask a question]. If you see that the teacher has listened to you, ask him later about his judgment.

"You must know that at the three times of the day you should visit and ask him for instructions on your actions. If you do not visit to ask for instructions during the three times, the teacher must punish you in accordance with the Dharma. When you go to visit your teacher but do not find him, you should take up a lump of earth, a piece of wood, or a blade of grass to mark [the place] and prove [that you attempted to visit]. If you 158

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then find the teacher in his room, at that time you, the student, should give rise to sincerity, circumambulate his room three times, worship him by bowing your head to the ground, and then depart. If you do not find the teacher, stop all duties. You cannot do them. An exception is an order to answer the call of nature.

"Furthermore, you disciples must not speak roughly in your teacher's place. You should not refute him for whatever he may scold or blame you. The mat on which the teacher sits and sleeps should first be spread out and cleaned. You should make sure it has no dust, stains, insects, or ants. When the teacher sits or lies down and also stands up, you should cultivate the activity of reciting.

"At the time the sun rises in the east, you, the student, should go to the teacher's place. Keep track of the time very well, and approach the teacher often and ask what he may need: 'What shall I do for you?' Moreover, you disciples cannot shed tears or drip snot or saliva in front of your teacher. When walking within the temple, out of respect for the teacher do not cover your shoulder with the kaṣāya. You cannot cover your head. If the climate is hot, fan the teacher at the three times every day, offer water three times, and prepare a bath for him. Additionally you should offer a cold drink to the teacher at the three times. For everything the teacher does, you should exert all your physical powers to help manage them for him."

The Buddha said to Ānanda, "If in the future world there is one among the bhikṣus who does not give rise to respect [for his teacher] at the teacher's place, who speaks malicious criticism of his teacher monk, that person is not [a monk who has attained] the srota-āpatti-phala. He is not even an ordinary person, either. That ignorant person must be punished in this way. Even if a teacher really has a fault, [his disciples] still cannot speak about it, not to mention the case where [the teacher] certainly has no fault. "If there is a bhikṣu who does not pay a respect to his teacher by his side, I would say that there is separately a minor hell [for such a bhikṣu] called Duipu ("to smash with stones"), and that person will fall into it. After falling into that place, he will have a body with four heads. His entire body will be burned. In appearance [his body] will be just like a big ball of raging flames, sending out violent blazes. [His body] will burn 159

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vigorously without cessation; after burning, it burns again. In that hell there are also numerous insects called gouzui ("crochet hook and stone needle"). Those numerous poisonous insects will continually eat away his tongue.

"That ignorant person will then abandon his body from that [hell] and will be reborn in the realm of animals. This is all because he reviled and disgraced his teacher in the past. Because of the fault committed by his tongue, he will always eats excrement and urine. After abandoning that [animal] body, he will be reborn in the human realm but will be always reborn in a remote place and possess only a wrong teaching. Even though he is able to obtain a human body, he will not look like a human being; he cannot possess a human appearance. He will be continually slighted, slandered, and maltreated. Away from the Buddha, the World-honored One, he will always lack wisdom. After he exhausts that [condition] and dies, he will fall back into hell, where he further receives the lessons of immeasurable and boundless suffering."

9. Benefit

As the Zhengfanian [chu] jing says:

There are ten merits in the exposition of the Dharma. There are many beneficial points. What are the ten? First is to possess time and place. Second is to discern and easily understand. Third is to correspond to the Dharma. Fourth is to act not for profits. Fifth is to control the mind. Sixth is to follow the exposition of the Dharma obediently. Seventh is to affirm that a donation has a reward. Eighth is to affirm that there are various hindrances in the law of birth and death. Ninth is to affirm that [even] heavenly beings can fall down [to a lower existence]. Tenth is to affirm that there are always results for what one has done in a previous existence. If a Dharma preacher has these ten ways, he causes those who listen to the Dharma to attain much merit, many benefits, and peace, leading to nirvana. If you hear the Dharma you have merit. You achieve the profound mind. The root of faith is purified. You believe in the Three Treasures earnestly with a pure mind. You visit a place to listen to the Dharma. Due to listening to the true Dharma, every time you raise your foot to step, 160

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you entirely give rise to the virtue of the king of Brahma Heaven (brāhmapuṇyatva). Furthermore, the Dapusa zang jing (Bodhisattva-piṭaka) says:124 Give rise to deep affection and pleasure (ramaṇīya) for all bodhisattvas just as you do for a great teacher. Give rise to affection and pleasure for the place of the true Dharma just as you do for your own body. Give rise to affection and pleasure for the Tathāgata's place just as you do for your own life. Give rise to affection and pleasure for a respectable teacher just as you do for your parents. Give rise to affection and pleasure for all sentient beings and see them just as you do your only child. Give rise to affection and pleasure for the place of the ācārya, the teacher from whom you received the teachings, and respect him just as you do your own eyes. Give rise to affection and pleasure for all right conduct just as you do for your ears, eyes, body, and head. Give rise to affection and respect for the [six] pāramitās just as you do for your hands and feet. Give rise to affection and pleasure for the Dharma preacher just as you do for many treasures of great value. Give rise to affection and pleasure for the true Dharma you seek just as you do for good medicine. Give rise to affection and pleasure for one who can name and recollect his sins just as you do for a good doctor.

Moreover, the Sengqiezha jing says:

At that time, Yiqieyong Bodhisattva addressed the Buddha, "O Worldhonored One! If there are sentient beings who hear this Dharma, how many kalpas are their life spans?"

The Buddha replied, "Their life spans are fully eighty kalpas." Yiqieyong Bodhisattva asked, "How is a kalpa measured?" The Buddha replied, "For example, suppose a large city of twelve yojanas both in length and width and three yojanas in height is abundantly filled with sesame seeds. There is a man who has lived a long time. Every hundred years he takes one [sesame seed] away. In this way, even after all the sesame seeds in the city have been taken away, a kalpa has not yet been exhausted. Moreover, it can be compared to a large mountain twentyfive yojanas in length and width and twelve yojanas in height. There is a 161

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A Forest of Pearls from the Dharma Garden, Volume IV man who has lived a long time. Once every hundred years he comes and whisks [the mountain] with a light silk fabric. In this way the mountain is [eventually brushed away and] entirely removed, yet a kalpa has not been exhausted. This designates the span of a kalpa." Yiqieyong Bodhisattva then addressed the Buddha, "O World-honored One! Once a person makes a vow [for enlightenment] he attains multiple merits in this way and [obtains] a life span as long as eighty kalpas, let alone those who extensively cultivate all practices in the Buddhist Dharma." Furthermore, the Nirvāṇa-sūtra says:

Even if one were to try to attain nirvana leaving behind the four teachings, there is no case like this. What are the four [teachings]? First is to associate with good friends. Second is to devote oneself to listening to the Dharma. Third is to ponder concentrating on one object. Fourth is to practice in accordance with the Dharma.

For this reason, through the cause and condition of listening to the Dharma, one is able to draw close to great nirvana (mahāparinirvāṇa). Why? Because he opens the Dharma eye.

There are three kinds of people in the world. First are those without eyes (for instance, ordinary people). Next are those with one eye (for instance, śrāvakas). Last are those with two eyes (for instance, all bodhisattvas). Those without eyes refer to the people who do not often listen to the Dharma. Those with one eye provisionally listen to the Dharma but their minds do not abide in it. Those with two eyes devote themselves to listening to and receiving [the Dharma] and practice in accordance with what they have heard. Because of listening to the Dharma, you can know of these three kinds of people in the world.

In addition, the Faju [pi]yu jing says:

In the past the Buddha stayed in the Jeta Grove Monastery in Śrāvastī, where he expounded the Dharma for all heavenly and human beings. At that time King Prasenajit had a widowed [daughter] called Vajrakumāri. [Vajrakumāri's] parents felt pity for her so they built a separate good house for her and gave her five hundred female entertainers to amuse her. Among the people in an elder's [household] there was a maidservant 162

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called Kubjottarā. She often went to a marketplace to buy cosmetics, incense, and flowers. One time she saw numerous people, both men and women, holding incense and flowers for offerings, who were going out of the city to visit the Buddha. She asked some passers-by, "Where are you all going?" They answered, "The Buddha has appeared in the world. He, the Honored One in the three realms of existence, liberates sentient beings and they will all attain nirvana." On hearing this Kubjottarā was very happy. Accordingly, she thought to herself, "I am now old. It must be merit from my previous existences that I can see the Buddha." She then took a portion of her money for incense, with which she bought beautiful flowers. Following the crowd, she arrived at the Buddha's place. She worshiped him, withdrew, and stood [to one side]. She scattered the flowers, burned incense, and listened to the Dharma absorbedly. As she passed by the marketplace she bought some incense. Due to the merit due to listening to the Dharma and her karma from previous existences that followed her, the fragrance of the incense floated and the weight [of the incense] was double that of her last [purchase]. [The people at her place of work, however,] complained to her about her lateness and they all berated her. Because she respectfully served the [Buddhist] Way, Kubjottarā told them the bare facts. [She said,] "In the world there is a sage teacher, the Honored One in the three realms of existence, who beats the drum of the supreme Dharma and shakes the trichiliocosm. Innumerable people go and listen to the Dharma. In fact, I followed them and listened to the Dharma. That is why I was late."

Vajrakumāri's followers heard [Kubjottarā] say that the World-honored One's Dharma and its meaning are profound and subtle, not what is heard in the world. They felt terrified and yet they were also pleased. They sighed to themselves and said, "What sins do we alone have that hinder us from hearing the Dharma?" Accordingly, they asked Kubjottarā, "Please try to expound it for us!" Kubjottarā replied, "I am of humble origins and my mouth is filthy. I dare not easily propagate it."

[The Buddha said to Kubjottarā], "In the rule of expounding the Dharma, first prepare a raised seat." Kubjottarā received the [Buddha's] decree and closely propagated the sacred decree. All of the five hundred maidservants were greatly joyful. Each of them took off a piece of clothing 163

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and piled them up to make a raised seat. Kubjottarā bathed, received the Buddha's awesome power, and expounded the Dharma properly. Vajrakumāri and the five hundred maidservants [resolved] all the doubts with which they had been fettered, broke evils, and attained the path of srota-āpatti-phala. [Kubjottarā's] exposition of the Dharma was very good. So no one was aware that [their house] had accidentally caught on fire. They were all burned to death in an instant and then reborn in heaven. The king came, leading his men, intending to save the people from fire, but he saw that they had been already burned. He cleared the ruins away, had their bodies placed in coffins, and completed burying them. [The king] then went to the Buddha's place and worshiped the Buddha. He addressed the Buddha, joining his palms together in worship, and said, "Vajrakumāri was unfortunately not aware of the outbreak of fire. All the people, regardless of high and low positions, were burned. The burials just ended. I am not convinced [regarding this accident]. What sin did they incur to have been killed by this fire? I pray to you, World-honored One, to clarify to me what I have not yet heard."

The Buddha told the great king, "In a past world there was a city called Vārāṇasī in which a wealthy man's wife lived. She went outside of the city leading five hundred maids and held a great worship ceremony. The teaching was difficult and rigorous. People of the other gender could not approach them. Regardless of their closeness or lack of closeness to the women, if anyone came to them [he] was thrown into a fire. In the world at that time there was a pratyekabuddha called Kāla, who lived in a mountain. He came out at daybreak to beg for alms, and always returned to the mountain in the evening. Kāla came to a small shrine in the outskirts of a town begging for alms. The wealthy man's wife saw him and became furious with anger. Along with [her maids] she caught Kāla and threw him into a fire. His entire body was scorched and broke out in sores. Then [Kāla] manifested supernatural power and soared up into the air. All the women were frightened and showed penitence, with tears in their eyes. Kneeling upright and raising their heads, they all said, 'We, women, have been ignorant and silly. We did not recognize an arhat. We are deluded and our haughtiness increased. We abused and disgraced a divine spirit. We ourselves think that our faults, sins, and vices are as large as a mountain. 164

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We beseech you to grant us honor and virtue in order to remove our serious misfortune.' Shortly after they spoke, [Kāla]came down and entered great nirvana. All the women erected a stupa and gave offerings to the relics." The Buddha spoke in verse for the great king:

The ignorant and silly [women] engaged in vice.

They cannot understand it themselves.

Disaster chases them and they are burned.

Their sin becomes vigorous flames.

The ignorant do not wish for such a place [of adversity], [Yet] without thinking they arrive at [a place of] suffering. At the moment of falling into the place of adversity, They then realize their unwholesomeness.

The Buddha said to the great king, "The wealthy man's wife of that time is currently your daughter, Vajrakumāri. The five hundred maids are today the five hundred female entertainers, including Kubjottarā. Sin and merit follow after people. Everything manifests over a long time. Good and evil follow people, just as the shadow follows the form." When this Dharma was expounded, all people, regardless of high and low position, who had come there immediately attained the practice of the [Buddhist] Way.

Furthermore, the Ayuwang jing (i.e., Ayuwang zhuan, T. 2042) says: In ancient times King Aśoka had a Buddhist teacher expound the Dharma, when all the women were made to stay behind with a bamboo fence with curtains and were blocked from listening to the Dharma. At that time a Dharma preacher expounded the Dharma for all the women. He continually preached the discourse on offering donations, the discourse on precepts, and the discourse on rebirth in heaven. There was one woman who violated the king's law and came out from behind the curtain to face the Dharma preacher. She stepped forward to ask a question to the Dharma preacher, "When the Tathāgata, the Great Awakened One, realized all phenomenal things under the bodhi tree, did he become aware of donations and precepts? Did he further realize other things?" 165

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A Forest of Pearls from the Dharma Garden, Volume IV The Dharma preacher replied, "The Buddha realized that all defiled things are only suffering. It is just like melting iron. This suffering is associated with arising from causes. It is just like a poisonous tree. Cultivate the eightfold holy path in order to exterminate suffering and its cause." This woman could hear these words and attained the path of srotaāpatti-phala. She was put in the pillory under a blade and came to the king's place. She addressed the king, "Today I violated the king's important law. I pray that you, O King, will punish me according to the law." The king asked her, "What matter did you violate?"

She replied, "I broke the king's prohibition and went to the place of the Buddhist [teacher]. Just like a thirsty cow that does not avoid death, I was really thirsty for the Buddhist Dharma. Therefore I imprudently offended against [the law] and listened to the Dharma."125 The king asked her, "When you listened to the Dharma, did you gain much?"

She answered, "Yes, I attained the Dharma. I saw the Four Noble Truths, understood the five skandhas, the twelve sense fields (āyatanas), and the eighteen realms, and furthermore I understood that all great elements are nonself.126 Consequently I attained the Dharma eye." The king heard these words and was very happy. Immediately he bowed to her. Then he gave an order, "From now on, do not make a fence and block anyone from hearing [the Dharma]. Those who are delighted with listening to the Dharma may hear it. They can directly go to a Dharma teacher's place, meet face to face with him, and listen to the Dharma." He exclaimed, "Wonderful! From within my own palace a human treasure has appeared!"

Because of this cause and condition, you must know that listening to the Dharma has great benefit.

Moreover, the Zabao zang jing says:

At that time, the state of Pañcāla made a present of five hundred wild white geese to King Prasenajit.127 The king ordered that they be sent to Jeta Grove Monastery.

At the sangha's meal time [all the monks] beg food from the local people. When the geese saw the monks gathered, they came and stood before 166

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[the monks]. Whenever the Buddha expounds the Dharma in one voice, each sentient being understands in accordance with their species. Just at that time the flock of geese also understood the monks' speech. They listened to the Dharma and were greatly delighted. Crying out in a chorus, they returned to their pond.

Later the birds migrated a long distance and arrived at another place, where a hunter caught them all in a net and killed them. As [they were caught in the net] one goose cried out and all the other geese cried out in harmony. It is said that [their cries were the same as] the sound they made when they heard the Dharma. Taking advantage of this wholesome mind, they were all reborn in Trāyastriṃśa Heaven.

For the way to be reborn in heaven, there are three thoughts in the Dharma. First is to think of the place from which you originally came. Second is to think and decide where you will be reborn. Third is to think what action you first made that enabled you to attain a future rebirth in heaven.

So [the former geese] thought to themselves, "When we see the causes we made in our previous existences, we have no other wholesomeness. We only listened to the Dharma near the Buddha and the monks." After [the former geese] had this thought, five hundred heavenly beings immediately descended to be near the Tathāgata. The Buddha expounded the Dharma for them and they all attained srota-āpatti-phala. King Prasenajit happened to be at the Buddha's place. [The king] had often seen the five hundred geese spread out before the Buddha but he did not see them on this day. So he asked the Buddha, "Where have all geese that used to be here gone?"

The Buddha said, "You wish to see all the geese. Earlier the geese flew away to another place where they were [captured and] killed by a hunter. They were reborn in heaven after death. All these five hundred heavenly beings, who are wearing good heavenly caps and who are well formed and extremely distinguished, used to be [those geese]. Today they listened to the Dharma and they all attained srota-āpatti-phala." The king asked the Buddha, "What karmic conditions caused this flock of geese to fall into the realm of animals, to be reborn in heaven after death, and then to attain the [Buddhist] Way today?" 466b

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A Forest of Pearls from the Dharma Garden, Volume IV The Buddha replied, "Formerly, at the time of Kāśyapa Buddha five hundred women all together received the precepts, but they were not firmly careful and they transgressed the precepts they had received. Due to the cause and condition of their violation of the precepts they fell into the realm of animals and became these geese. Because of having received the precepts, however, they were able to meet the Tathāgata, listen to the Dharma, and attain the [Buddhist] Way. Because of the cause and condition of having listened to the Dharma while they were geese, they were reborn in heaven."

Further, the Jiu zapiyu jing (T. 206) says: In former times there was a śramaṇa who recited sutras day and night. A dog used to lie down under [the śramaṇa's] bed, listening to the sutras wholeheartedly, and it never thought of eating. [The dog] was like this for years. After death [the dog] obtained a human form and was reborn as a woman in Śrāvastī. When she grew up, she saw a śramaṇa begging for alms. So she ran after him, carrying food by herself, and gave it to the śramaṇa. She was delighted. Later she became a bhikṣuṇī and attained the path of arhatship.

Verses say:

The Way of the sovereign administers the external [world]. The Way of the Spirit soothes the internal [world]. The imperial realizes the true Dharma.

This is the highest, virtuous teacher.

You respectfully receive the profound teaching. The esteemed, virtuous one stirs up brightness. A teacher speaks and disciples receive. Fragrant leaves brilliantly grow.

The Four Noble Truths are realized.

The three transcendental knowledges are amiable and cordial. Open your mind and the sutras!

Expound and instruct the divine plan!

Emptiness and existence equal each other. The profound truth penetrates subtlety. 168

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Remove [defilement] until there is nothing more to reserve! The way to reach truth is not far from you.

Miracle Stories

(Nine stories are briefly cited.)

[Zhu Daosheng, a Śramaṇa of the Song Dynasty]

Zhu Daosheng, of Longguang Temple in Chang'an during the Song dynasty, was a man from Julu (in present-day Hebei province) whose secular family name was Wei. He renounced the world when he was young. He was sharp, marvelous, and outstanding. Therefore, when he was at the age to dedicate himself to the pursuit of learning [the Buddhist teaching], he ascended the Dharma seat. His questions and answers were as rhythmical as the musical notes of gong and shang. Both Buddhist monks and laypeople esteemed him and submitted to him. When he became the age to be ordained, his caliber deepened day by day. His disposition was sharp and quick-witted. His mind was pure and majestic. At first he entered the Mount Lu and lived apart from society for seven years in order to abide by his spiritual ambition. He always considered realization through wisdom to be the foundation in the pivot of entering the Buddhist Way. Therefore, he intensively studied numerous sutras with reverence and took miscellaneous discourses into consideration. He followed the Dharma endlessly through thick and thin. Later, he traveled with Huirui and Huiyan (363-443) to Chang'an, where he received instructions from Kumārajīva. All the monks in Guanzhong (present-day Shaanxi province) thought [Daosheng] was a genius. He later returned to the capital city (Nanjing) and stayed at Green Garden Temple (Qingyuansi). The third emperor of the Song dynasty, Emperor Wen (407-453; r. 424-453), deeply praised and valued [Daosheng]. Later, the emperor arranged an assembly, in which he, the emperor, casually sat on a bamboo mat spread on the ground, in the same way as did the ordinary people. He dined with them for a while. All the people wondered if it was the afternoon.128 The emperor said, "Noontime has just begun." [Dao]sheng said, "The sun (i.e., the emperor) hangs in [the middle of] the sky. The emperor said, 'Noontime has just begun.' How could it not be noontime?" He then took up his bowl and ate. Thereafter, all the people followed him. Everyone praised Daosheng for his prudent and quick wit.

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Later, [Daosheng] examined absolute and relative reality and researched causality. He then advocated that those who do good conduct do not receive retribution and that buddhahood is attained through sudden enlightenment. Moreover, he authored discourses such as the Discourse on the Twofold Truth (Erdi lun), the Discourse on the Existence of Buddha-nature (Foxing dangyou lun), the Discourse on the Nonform of the Dharmakāya (Fashen wuse lun), the Discourse on the Buddha Having No Pure Land (Fo wu jingtu lun), and the Discourse on Responding to the Link from Past Existence (Yingyouyuan lun), which completely cover old theories and have subtly profound purposes. Those who stuck to language, however, greatly gave rise to ill will and raised their voices in disorder for and against [Daosheng], vying with each other. Moreover, the Nirvāṇa-sūtra in six fascicles was first introduced to the capital city. [Dao]sheng analyzed the doctrine of the sutra, had an insight into what is profound and subtle, and then elucidated that even icchantikas are able to entirely attain buddhahood.

At that time the larger version [of the Nirvāṇa-sūtra] had not yet been transmitted. [Daosheng] alone announced the explicit statement first, but his unique view grated upon the people. Thereupon, those of the old learning considered [Daosheng's] theory to be heretical, giving rise to much slander and indignation toward him. [Daosheng] was put on public display, to be exiled and driven away. [Dao]sheng stood up straight before the masses and took an oath, "If my theory goes against the meaning of [the Nirvāṇa-]sūtra, I request that a serious disease will immediately erupt on my present body. If [my theory] is not contrary to ultimate reality, I wish I will be able to occupy the lion seat when I pass away." After finishing his speech, he adjusted his robes and departed.

He first stayed [in a temple] on Mount Huqiu of Wu prefecture (presentday Wu county of Jiangsu province). Within ten days he had several hundreds of disciples. In the summer of that year, thunder shook the Buddha Hall of Green Garden Temple and a dragon ascended into the sky, and the light [from the dragon] reflected on the west wall [of the temple]. Accordingly, the name of the temple was changed to Dragon Light (Longguang) [Temple]. At that time, the people lamented, "The dragon has already left us. [Dao]sheng too must leave us."

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Soon [Daosheng] went to live in [a monastery] on Mount Lu and disappeared into a cave on the mountain peak. All the monks on the mountain admired him.

Later, the larger version of the Nirvāṇa-sūtra [in forty fascicles] was introduced to Nanjing. As a matter of fact, it affirms that all icchantikas have buddha-nature, thus agreeing with what [Daosheng] had previously asserted, just as two pieces of a tally fit together. [Dao]sheng had obtained this sutra and soon he explained it.

On the gengzi day of the eleventh month, in winter of the eleventh year of the Yuanjia era of the Song dynasty (434), [Daosheng] ascended the Dharma seat at the monastery on Mount Lu. He was openminded and his virtuous voice profoundly rang out. Discussions were held several times. His way of probing into the very root of things was completely wonderful. Everyone among the audience comprehended it with joy. When the Dharma assembly was about to end [the audience] saw [Daosheng's] whisk suddenly fall down. He then sat properly, straightened himself, leaned on a small table, and passed away. His countenance did not change; he looked as if he was entering into meditation. Both the Buddhist monks and laypeople were in shock with grief. People, both those who were close to him and those who were far from him, whimpered in lamentation.

Thereafter, all the monks of the capital city felt ashamed of themselves, felt hatred toward themselves, and admired [Daosheng] after his death. The utmost degree of his marvelous insight manifested as an auspicious sign like this. He was buried in a mound on Mount Lu.

At the beginning [Daosheng] was a fellow student of [Seng]rui,129 [Hui]yan, and [Hui]guan, and attained fame equally with them. Therefore, the people of that time commented, "[Dao]sheng and [Seng]rui displayed the pure nature given by heaven. [Hui]yan and [Hui]guan attained awakening with unremitting zeal. Huiyi advanced with pride and smugness. Kou and Yuan stayed away from society and kept silent." [Dao]sheng and [Seng]rui alone put a mark on the pure nature given by heaven. Therefore, they were outstanding among many scholars.

In an earlier time, Sengzhao (384-414?) of Guanzhong (present-day Shaanxi province) annotated the Vimalakīrtinirdeśa-sūtra for the first time. All the 171

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people of the world appreciated it. [Dao]sheng furthermore showed the profound purpose of the sutra, and expressed a new and different interpretation. His annotations on various sutras were treasured by all the people of the world. Wang Wei (415-443) compared [Dao]sheng with Guo Linzong (i.e., Guo Tai, 128-169), and wrote a biography in order to make known [Daosheng's] influence. The people of the time thought, "[Dao]sheng deduced that even icchantikas attain buddhahood. His word on this has authority." [Daosheng's] assertions [that buddhahood is attained through] sudden enlightenment and [that those who behave with wholesomeness will] not receive retribution were also chartered. The third emperor of the Song dynasty gave an account of [Dao]sheng's doctrine of sudden enlightenment on one occasion, and śramaṇas such as Sengbi (365-442) all raised serious objections. The emperor said to them, "If I could bring the dead (i.e., Daosheng) back to life, would I be talked down to by you all?"

In Dragon Light Temple there was also a śramaṇa called Baolin. At first he stayed in Chang'an, where he received the learning. Later, he expounded various theories of [Dao]sheng. The people of that time called him One who Befriends Profound [Dao]sheng (You Xuan Sheng).130 He authored the Records of Nirvana (Niepan ji) and annotated the Discourse on Different Tenets (Yizong lun), the Manifesto to Evil Spirits (Ximowen), and other texts. Fabao, a disciple of [Bao]lin, studied both Buddhist and non-Buddhist teachings (i.e., the Chinese classics). He authored the Discourse on Those Who Have Mastered Vajra (Jingang houxin lun) and other texts. Moreover, he also expounded [Dao]sheng's theories.

Furthermore, in recent times there is Shi Huisheng, who also stays at Dragon Light Temple. He keeps a vegetarian diet and is well versed in many sutras. Concurrently he is skilled in cursive and clerical styles of calligraphy. The people of the day called [Daosheng and Huisheng,] the Great and the Young [Sheng], the "Two Shengs," as they succeeded one after another in the same temple.

(The story above is found in the Biographies of Eminent Monks compiled in the Liang dynasty [Liang gaoseng zhuan].)131

[Fei Chongxian, a Layman of the Song Dynasty]

Fei Chongxian of the Song dynasty was a man from Wuxing (in presentday Zhejiang province). He was an avid believer in the Dharma from the 172

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time he was young. When he was over thirty [Chinese] years old, he became more devoted and industrious in [Buddhism]. In the third year of the Taishi era (467) he received the bodhisattva precepts. He resided temporarily at Xie Huiyuan's house and performed purification. For twenty-four days, both day and night, he was not negligent [in the rite]. Every time he heard sutra chanting, he always placed a long-handled incense burner in front of himself as he knelt. On the third evening of the purification he saw a man of outstanding appearance and clothing who came to him, lifted up the incense burner, and was about to leave. Chongxian looked at the incense burner in front of his knees, which was still there. He again looked at the man in close detail. and saw very clearly the man departing, carrying [the incense burner]. Chongxian then realized that this [event] was beyond human power. He thought that his personal clothing was freshly washed and there was nothing impure. There was, however, a spittoon at the side of his seat. After [Chong xian] had the spittoon removed, he saw again that the man returned the incense burner [to where it had been before], in front of his knees. Before the one burner had been returned, the two incense burners were still seen as separate but when the burner came back, both burners united to become one. In this case, was what the holy man carried a shadow of the incense burner? Moreover, Chongxian heard some people say that in Fuyuan Temple there was a nun called Sengqin who was dedicated and diligent in [Buddhism] and who had attained the Buddhist Way. He was delighted and wished to meet her. Before he was able to go to see her, his anticipation grew extremely. At one time he performed purification in other people's house. At midnight (12:00-2:00 A.M.) he suddenly saw a nun whose deportment was upright and respectful. She wore a kaṣāya of red cloth and stood upright before the seats for the purification rite. Around meal time she disappeared. Later, when Chongxian met the nun, her appearance and clothing were exactly the same as what he had seen before the window [of the place for purification]. (The story above is found in the Records of the Profound and Auspicious [Mingxiang ji].)

[Ratnamati, a Śramaṇa from India, of the Wei Dynasty]

During the Yuan-Wei dynasty (i.e., Northern Wei dynasty) there was Ratna mati, a śramaṇa from Central India. In the [Northern] Wei dynasty he 467b

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was called Baoyi ("Honorable Intention").132 He was from a western state (i.e., Central India) but it is unknown what clan [he belonged to]. He was versed in the entire Tripiṭaka and excellent in reciting dhāraṇīs. At the beginning of the Yongpin era (508) of the [Northern] Wei dynasty [Ratnamati] came all the way to Eastern China. Emperor Xuanwu (r. 499-515) asked him every day to lecture on the Garland Sutra. He read it dedicatedly and diligently; he did not give up for even a single day. He sat straight on the raised seat [for lecture]. Suddenly there appeared a man holding a ceremonial tablet (hu) and a title. His appearance was just like that of a high-ranking official. He said, "I am here having received with respect the orders of Śakra-devā nāmindra, who asks you, Dharma preacher, to lecture on the Garland Sutra." [Bao]yi replied, "Now this Dharma assembly has not yet come to an end. Please wait for me to conclude the text of the sutra. I should come and follow this order. Nevertheless, a Buddhist service is done with assistance, it cannot be done alone. The chief of the lecture meeting (dujiang) burns incense and lights a candle for the service, and the Buddhist deacon (weina) chants hymns. This is all completely necessary. I must ask you to make them fixed." The messenger, as had been asked, saw the lecture and all the monks. The Buddhist service was already about to end. Again, the aforementioned messenger said, "Since I have received the order of Śakra-devānām-indra, I came down to meet you."

[Bao]yi then smiled amiably, and cordially said goodbye to the people. He immediately passed away on the Dharma seat. The four monks, including the chief of the lecture meeting all died at the same time. The monks and laypeople in the territory of the [Northern] Wei dynasty learned of this extra ordinary incident. Everyone grieved. [Shi Sengfan, a Śramaṇa of the Qi Dynasty]

In the Qi dynasty there was śramaṇa Sengfan at Dajue Temple in Yedong (in present-day Henan province). His secular family name was Li, and he was a man from Pingxiang. He was good at understanding a multitude of books. At that time he was called the "treasury of archives." In his later years he renounced the world. He was well versed in sutras and discourses. His statements and deeds complemented each other. Auspicious signs frequently appeared. 174

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Once the Regional Inspector of Jiazhou, Du Bi was at Xianyi Temple in Ye and requested [Seng]fan to hold a winter lecture meeting. When [Seng]fan came up to the section of the sixth stage of the Garland Sutra, a wild goose suddenly flew down. From east of a stupa it came along [the side of the stupa] and entered the hall. [The wild goose, landed and] lay down on the floor right across from the raised seat [for the lecturer], listening to the Dharma. When the lecture meeting adjourned, [the goose] slowly went out, returning along the west side of the stupa, and then soared away.

Furthermore, [Sengfan] held a summer lecture meeting at this temple. A sparrow came and alighted in the southwestern [part of the temple], and it listened to [the lecture], remaining for ninety days. Moreover, once [Sengfan] lived in Jizhou (in present-day Shandong province). An owl flew into [the hall] and listened to [the lecture] too. After the lecture ended it left. In addition, there was a monk who harbored anger and slandered [Sengfan], calling him names, "Stubborn, stupid old monk! What do you know?" On that very night a god struck [the monk], who almost died. Unless one harmonizes themselves with the Way and accords with the unseen world, how could they have the Buddha's responsive activity in conjunction with their faith and meritorious acts like these?

On the second day of the third month of the sixth year of the Tianbao era (555) [Sengfan] died at Dajue Temple at the Chinese age of eighty. [Shi Tanyan, a Śramaṇa of the Sui Dynasty]

At Yanxing Temple in the metropolis of the Sui dynasty there was Shi Tanyan, whose secular family name was Wang. He was a man from Wanquan in Puzhou (in present-day Shanxi province).133 His family was wealthy and influential and they successively served as government officials in the Qi and Zhou dynasties. Moreover, they were associated with books by nature. The people of their local area lauded their deeds.

[Tanyan] investigated and awoke to the profound principles [of Buddhism]. He knew clearly without fail. He intended to write a great annotation on the Nirvāṇa-sūtra, but he was afraid that he would stagnate in the delusions conceived by an ordinary person. He prayed sincerely every night before he went to bed and also every morning after he woke up, wishing to attain good signs. One night he dreamed of a man wearing white clothes and riding a 175

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white horse, the mane and the tail of which brushed the ground; [the man] orally instructed on the purport of the sutra and [Tan]yan, holding the horse's mane by hand, asked to discuss it with him. After [Tanyan] woke up, he thought and said, "This must have been Aśvaghoṣa Bodhisattva who instructed me with a clue of the meaning. Since I held the mane and knew its purport, it may be seen that I have reached the issue." Even though he felt that this was an auspicious sign, he was still afraid that it was illogical. Furthermore, [Tanyan,] holding the sutra and the annotation, [went] to Chenzhou (in present-day Henan province). He examined them in front of a stupa of the Buddha's relics at Renshou Temple. He burned incense and made an oath, "I, [Tan]yan, respectfully fathomed your sacred thought with my ordinary ability. The evaluation and explanation have already been done. All are just as you see in the separate fascicle. If it is a profound achievement and a subtle accomplishment, I pray that you will display a supernatural wonder. If [the work] does not move you, I swear not to transmit it [to the world]." After he finished speaking, the axes of the scrolls of the Nirvāṇa-sūtra emitted light all at the same time. There were auspicious signs all through the night. Both clergy and laypeople congratulated him. The relics in the stupa also emitted light, and the bright light did not cease for three days and three nights. It illuminated the Milky Way above and shone upon the mountains and rivers below. All the people of the local regions saw the light and everyone came to see [Tanyan] and pay respects. All the people were moved by the auspicious signs and they were humbly instructed in [Tanyan's annotation]. The sovereign and subjects valued [Tanyan's] virtue, [saying], "This is a rare man." On the thirteenth day of the eighth month of the eighth year of the Kaihuang era (588) of the Sui dynasty, [Tanyan] passed away at Yanxing Temple at the Chinese age of seventy-three.

[Shi Huiyuan, a Śramaṇa of the Sui Dynasty]

At Jingying Temple of the metropolis of the Sui dynasty there was Shi Huiyuan, whose secular family name was Ji. He was a man from Dunhuang (in present-day Gansu province). Later he lived in Gaodu in Shangdang (in present-day Shanxi province). He was well versed in the Tripiṭaka and had clear knowledge of the nine schools.134 He was sharp by nature and his manners were graceful. He led [the people] by lecturing on [sutras]; this was his occupation. The people of the world all counted on him.

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Formerly he resided in Qinghua (in present-day Sichuan province). He raised a goose, which attended and listened to [Huiyuan's] lectures. In the seventh year of the Kaihuang era (587), he was summoned by imperial decree to the capital city. The goose was left behind in the original temple. Its nest was in a small place in a corridor [of the temple]. Day and night it honked and many [monks] felt pity for it. So it was sent along with a messenger and arrived at the capital city. [The goose] was released when they reached the great outer gate of Jingying Temple. It flew about in a lively way, honking, and then entered Huiyuan's room. Just as before, [the goose] obediently listened to [Huiyuan's lectures] without shrinking from cold or hot weather. When it heard the sound of the bell for the Dharma assembly, regardless of whether it was during the morning or evening, [the goose] entered the lecture hall together with all the other people, quietly bowed down, and listened. When the monks and laypeople left in an orderly way, [the goose] also went out of the hall and soared aloft, honking. If there was a regular meeting of monks and other members of the order [held on the fifteenth and the thirtieth days of the lunar month (upoṣada)], even though [the goose] heard the bell sound it did not enter [the hall] to listen to a lecture [at those times]. At the time, all the people thought this was strange. If [Hui]yuan lectured and explained [a sutra] in the usual way, [the goose] quietly listened to it, according with the Dharma. If [Huiyuan] offered an anecdote midway [through the lecture], however, [the goose] honked and flew out. It is truly known that the [Buddhist] Way is propagated relying on the people and a sacred bird is a good response [from the unseen world]. No one is allowed to ascend the Dharma seat except for one who has testified the Dharma. [If an unqualified monk ascends the Dharma seat] he will surely fall into hell. This is also a suggestion for the time of parting (i.e., death). You cannot follow another blindly and reject all.

[Huiyuan] passed away during the Kaihuang era (581-600) at Jingying Temple.

[Shi Fayan, a Śramaṇa of the Sui Dynasty]

In the Sui dynasty there was Shi Fayan at the Zhenji Buddhist seminary (i.e., temple) of the Western Capital (i.e., Luoyang). His secular family name was Zhang. [His family] resided in Luozhou (in present-day Henan province), far from their original native place. He was determined to cause the great 177

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Dharma to flourish. He was sharp, well known, and outstanding among his peers in the same generation. Even though he was versed in the entire Tripiṭaka, he was well known solely for [his expertise in] the Mahāprajñā pāramitā-śāstra (Da zhidu lun). He was engaged in Dharma assemblies here and there. No one dared to refute [his arguments]. In the sixteenth year of the Kaihuang era (596) an imperial decree was issued to appoint [Fa]yan as the leader of the Mahāprajñāpāramitā-śāstra. He resided in Zhenji Temple. The town was led and edified [by Fayan] for a long time. Stupas were built [in various places] during the Renshou era (601-604). [Fayan] was again summoned to send relics to Ruzhou (in present-day Henan province). In the fourth year (604), in obedience to another imperial decree [Fayan] sent relics to Shanying Temple in Yizhou (in present-day Shandong province). [People] dug down more than one zhang under the foundation [of the stupa], where they obtained alluvial gold that was two sheng altogether, after it had been refined into pure solid gold.135 Its brightness dazzled people's eyes.136

Furthermore, people became aware that a common Chinese ox came before the stupa, bent its knees and forelimbs, and stopped after bowing twice. [The cow] turned around, and again saluted Emperor Wen (r. 581-604) and reverently bowed to an image of the Buddha. When [the relics] were placed into a stone container, about thirty thousand people all saw a five-colored cloud in the sky, more than ten zhang long and three or four zhang wide. It was surrounded by white clouds and looked like thin silk cloth. The cloud floated in the air just above the foundation. It remained from 12:00-2:00 P.M. and then it disappeared. After [all the clouds were extinguished,] the five-colored cloud appeared again. [Then the white clouds] came back from the four directions. The situation was as auspicious as before. Moreover, [people] became aware that five black cranes came from the northwest, circled above the stupa four times, and then left and came back again. They were also aware that white cranes flew around above and after a while they were gone. Furthermore, they perceived that a five-colored snake coiled up outside of the container [of relics]; it was about three chi long and its head faced toward the relics. [People] were surprised but they were not afraid of it after all. Things like this happened several times. 178

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Regional Inspector Zheng Shanguo said in a memorial to the Throne: I have heard that when we respect Heaven and support all things, celestial phenomena reveal their powers, and when we follow Earth and nourish the people, the Great Earth shows its virtues. Therefore, when Tao Tang (i.e., Yao) disciplined himself and was not negligent, the hidden energy manifested auspicious omens. When [Yu of] Xiahou made achievements in controlling water and earth, the black jade tablet was bestowed. We exactly know that the influences between opportunities of time vouchsafed by Heaven and human affairs are like divine [works]. I humbly think, Your Majesty, that you hold plans in your mind and act in a humble and gentle way. You accepted the mandate of Heaven, became an emperor. No dust remains in your territory, and you have completely unified the imperial cultural education for the people. You have the great virtue to encompass all things; you are glorious and majestic; you are benevolent and compassionate; and you are vast and expansive. Heaven and all the buddhas show the model and sent down these honors and auspicious omens. At the six places under the stupa the extraordinary alluvial [gold] was obtained. [The gold] dazzlingly shines, and it is the same as all gold treasures. It has never been experienced from ancient times that an ox performs worship. Now we see that the clouds soar in the five colors. Furthermore, we perceived that a snake manifested with miscellaneous bright colors and coiled on the foundation of the stupa, and that cranes, both black and white, flew around in the sky. Even though Xuanhuang (i.e., the Yellow Emperor) had happy auspicious omens, he vainly passed on the old system [to later generations]. Emperors of the Han dynasty had signs of blessings, which were written in books in vain. Except for one whose virtue makes the Three Treasures (i.e., Buddhism) flourish and whose way stands alone above all kings, who else can cause [people] to perceive these good blessings and invite mysterious and extraordinary [phenomena]? The emperor was greatly happy about this. It was written in a separate record.

In the third year of the Daye era (607), [Fayan] passed away at [the temple in which] he resided at the Chinese age of sixty.

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[Shi Daozong, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was Shi Daozong at Shengguang Temple in the western metropolis. His secular family name was Sun. He was a man from Jimo in Laizhou (in present-day Shandong province). He was versed in the Tripiṭaka and had a particularly thorough knowledge of the Mahāprajñā pāramitā-śāstra (Da zhidu lun). Every time he lectured on the Mahāprajñā pāramitā-śāstra numerous flowers rained down from the sky. [The flowers] circled around the lecture hall then flew into the hall through the door. None of [the flowers] fell on the ground and after awhile [returned to the sky]. All the people in the gathering exclaimed on seeing this rare auspicious occurrence. In the sixth year of the Wuda era (623) [Daozong] passed away at [the temple] where he resided at the Chinese age of seventy-one. [Shi Daosun, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was Shi Daosun at Renshou Temple in Puzhou (in present-day Shanxi province).137 His secular family name was Zhang. He was a man from Yuxiang in Hedong (the present-day southwestern part of Shanxi province). He had a lofty air. He was generous and guileless in mind. He had good knowledge of the pivot times and was proficient in the way to govern [the mind]. Even though he was well versed in a large number of books, he earnestly considered the Nirvāṇa[-sūtra] and the Mahāyānasaṃgraha (She dasheng lun) to be the foundation for his spirit to abide. In a month of the winter of the second year of the Zhenguan era (628), [Daosun] was asked to lecture on the Nirvāṇa[-sūtra]. He knew beforehand that [his life] was coming to an end, so he politely declined the invitation. The aforementioned person could not fathom [Daosun's reason] and respectfully invited [Daosun again]. [Daosun] said, "I cannot excuse myself from your intention." He went to [the place where] he was invited and ascended the [lecture] seat. He gave the subject [of his talk] and told all the four categories of Buddhists (i.e., monks, nuns, laymen, and laywomen) [about his imminent death].

They lamented, "We personally think that the holy one will leave us far behind. The subtle words will be secretly cut off!"

[Daosun] replied, "What I, an ignorant person, transmit is not worthy to be emulated. Devote yourselves earnestly to [the Buddhist Way] with faith, 180

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and you should attain enlightenment by yourselves. Now I will stop lecturing here on the seat. After saying some verses, [I will ask to entrust everything to my next existence].138 The world will spontaneously come to an end in a short time. Since the time is coming closer, I hope that everyone will exercise caution."

Consequently he expressed himself in written form. Just at the time when he came to the beginning of the verse, he lost consciousness. He died without any suffering at the Chinese age of seventy-five.

In the twelfth month of that year [Daosun's body] was sent to a recess of the southern mountain in Ziwu Valley in the royal city. All the people of the area wailed together, just as if they had lost their parents. That night it snowed all around within a distance of three or four li. So they cleared the road and passed through. The corpse was placed in the mountain range. After that night strange flowers suddenly grew. Circling around [Daosun's] burial site, [the flowers] burst out from the ground. There were about five hundred branches and they were around two chi high. They illuminated brightly and luxuriantly above, and their color looked like that of a butterbur (or coltsfoot, kuandong),139 but they were completely different in form and characteristics. The masses were astonished. Sad and joyful people were clamorous on the mountain. They plucked the flowers, entered into the city, and showed them to all the respected elders. Thereupon they put [the flowers] in a vase with water. [The flowers] still had not withered in the fifth month of the next year. Except the case where [these flowers] were given through the divine help of a previous existence, how could the people receive such a good and auspicious response from the unseen world?

There was a man in Jinzhou who loved hunting by nature. At first he did not believe in [Buddhism]. Someone gave him information on the people's receptivity [to Daosun's salvific activity] (i.e., the flowers that did not wither). Therefore, he went to the mountain to see [the flowers] himself but he only found an empty place. He repented by himself and said, weeping mournfully, "While [Daosun] was alive I did not receive an opportunity to believe in [Buddhism], and did not meet with auspiciousness after his death. Why do I alone have no receptivity [to his salvific activity]? There must be the Way of the Spirit. I pray that hidden auspiciousness will be revealed." After he 181

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A Forest of Pearls from the Dharma Garden, Volume IV spoke [these words], a wonderful flower burst out of the ground, two chi high as well. The man was gratified with the good response. He awakened the aspiration [for enlightenment] and remained a strong [believer] thereafter. (The seven stories above are found in the Biographies of Eminent Monks compiled in the Tang dynasty [Tang gaoseng zhuan].) [End of] Fascicle Twenty-four of

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