Forest of Pearls From The Dharma Garden Volume IV

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Chapter Seventeen

Views

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

The mind undergoes changes; its noumenon is impermanent. Understanding and delusion overthrow each other. What incarnation is the Sage? He pacifies your spirit and shines with freedom from all preoccupation, responding to your capability just like an echo. What is called nirvana is motionless. You perceive it and consequently reach it. For enlightenment one needs the condition and the opportunity, and later the [Buddha's] divine edification. Therefore, written language is utilized and spreads throughout the universe. The Sage's transformation is in conformity with every place and completely contains the Dharma realm (i.e., the entire universe). Except for the utmost Sage of the six supernatural powers who else could grant edification to those of the five realms?

2. Quoted Testimonies

As the Fenbie gongde lun (T. 1507) says:

The reason the Tathāgata extensively expounds the first principle for each of the four categories [of the Buddha's disciples] is precisely for the future. In the Dharma left [by the Buddha, people of] the four social classes and Buddhist monks have different views from each other. Together they discuss right and wrong and proclaim their own group [and view] to be superior and those of the others to be inferior. People like this are innumerable. Therefore, [the Tathāgata] prevents this from occurring and opens the self-sufficient path. It is just as among [the kinds of] light, sunlight is superlative; among constellations, the moon is superlative; among flowing 183

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water, the ocean is superlative; among the six heavens [of the realm of desire], Pāpīyas is considered to be superlative; among the eighteen heavens of the realm of form Śuddhāvāsa (Jingjutian) is considered to be superlative; among [monks of] the ninety-six schools, Śākyamuni's monks are considered to be superlative; and among the ninety-six kinds [of teachings], the Buddhist Way is considered to be superlative.

Thereupon, of the five hundred śrāvaka disciples it is impossible to minutely list each of them separately according to their spiritual understanding.140 First is precisely Ājñāta-kauṇḍinya Bhikṣu, the first disciple edified and given the Dharma [by the Buddha]; he was the first monk welcomed [by the Buddha]. Therefore, he is called the foremost.

Then Gavāṃpati Bhikṣu was good at protecting [the Buddhist Way] from being slandered and loathed, and he hid himself in heaven. Therefore he is called the foremost.

Therefore, the [Fenbie] gongde lun says:

Gavāṃpati Bhikṣu could not reside in the world for two reasons. Because this bhikṣu's feet looked like cow's hooves and when he was full he chewed [just as a cow chews its cud]. Because of these two matters he could not reside in the world. If non-Buddhists were to see him they would have thought that all śramaṇas have no fixed time for eating and they woud give rise to a mind of slandering [monks]. For this reason, the Buddha sent [Gavāṃpati] to heaven and had him meditate in the Good Dharma Lecture Hall (Sudharman). Suprabuddha Bhikṣu often went on errands to heaven for the sangha. After the Buddha's nirvana Kāśyapa tolled a bell and called monks from far and wide. He ordered Aniruddha to check all over the world and see if anyone was not coming. Aniruddha immediately saw the world and everyone had come. Only Gavāṃpati Bhikṣu remained in heaven. Accordingly Suprabuddha was sent to summon [Gavāṃpati Bhikṣu]. When Suprabuddha arrived in Trāyastriṃśa Heaven he saw that [Gavāṃpati Bhikṣu] had entered the meditation in which mental functions are completely annihilated (nirodha-samāpatti) in the Good Dharma Lecture Hall. [Suprabuddha] snapped his fingers to wake [Gavāṃpati Bhikṣu] and said, "Fourteen days have passed since the World-honored One entered nirvana. Kāśyapa has gathered all the monks, and he ordered me [to come collect 184

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you for the assembly]. You should come down to the world and go to the sangha's gathering place."

Gavāṃpati replied, "The world is already empty. I cannot bear to return there. I would rather enter nirvana." Accordingly he handed his robe and bowl over to Suprabuddha to return them to the sangha. Then he entered nirvana. Due to this cause and condition he is good at protecting [the Buddhist Way] and he peacefully placed himself in heaven. Therefore, he is called the foremost.

Second, the [Fenbie gongde] lun says:

The reason Uruvilvā-kāśyapa is called the foremost is that from the time of his previous existence he and his two brothers continually had a thousand disciples who followed them. Now that they have encountered the Buddha they have been liberated and altogether they have attained arhatship. [Uruvilvā-kāśyapa] offered the four requisites [to the sangha]. Because of this he was happy. Since he helped and protected the Buddha's disciples, he is the foremost in offering.

Third, the [Fenbie gongde] lun says:

As for why Śāriputra is called the greatest in wisdom, the World-honored One [said],141 "If you want to know how much wisdom Śāriputra has, imagine Mount Sumeru as an inkstone, the water of the four great seas [surrounding Mount Sumeru] as ink, all the bamboo trees and forests of the four continents [surrounding Mount Sumeru] as writing brushes, the people filling the four continents as calligraphers, and even then if you wished to [cause them to] record all of Śāriputra's wisdom, you would still not be able to complete it, much less could you survey it with an ordinary person's five supernatural powers. Therefore he is called the greatest in wisdom."

Fourth, the [Fenbie gongde] lun says:

As for why Mahāmaudgalyāyana is called the greatest in the supernatural power of travel, the World-honored One has spoken this testimony. [In the past] when the three calamities spread, all the people were greatly famished. [Mahāmaudgalyāyana] intended to reverse the great earth and 185

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take the fertile soil from under the land [using his supernatural power] in order to offer it to the lives of the people. The Buddha stopped him and would not allow him to do so, because he was afraid [reversal of the great earth] would harm the sentient beings [on the earth]. [Mahāmaud gal yāyana] also wished to hold the sentient beings by the hand and reverse the earth with his other hand. The Buddha would not allow this, either. Therefore it is known that [Mahāmaudgalyāyana] was the greatest in the supernatural power of travel.

As the Miji jingang lishi jing (Tathāgata-guhya-sūtra) says:142 Maudgalyāyana received the Buddha's sacred decree. In the western direction there is a world called Flag of Light (Guangmingfan), where a buddha called King of Light (Guangming wang) presently expounds the Dharma. Maudgalyāyana arrived there and heard the buddha's speech. He saw that the buddha was forty li tall, all the bodhisattvas were twenty li tall, and the almsbowls in which those bodhisattvas have food were all one li in height. Maudgalyāyana walked on the edge of an almsbowl. At that time all the bodhisattvas addressed the World-honored One, "O Great Sage! From where has this insect come? It wears a śramaṇa's robe and goes along the edge of a bowl." On that occasion [King of Light] Buddha said, "Good people! Be careful! Do not give rise to a mind of disrespect toward this virtuous man! Why is this? This elder is called Mahā maudgalyāyana. He is the greatest in the supernatural power of travel among Śākyamuni Buddha's śrāvaka disciples." Then [King of] Light Buddha said to Mahāmaudgalyāyana, "The bodhisattvas and all śrāvakas in my land see your small body and they have all given rise to disrespect. You, virtuous one, must manifest your supernatural power of travel and receive the influences of Śākyamuni's awesome virtue." Maudgalyāyana bowed his head to [the buddha's] feet, circumambulated him seven times, and then jumped up and floated in the air.

After extensively manifesting his supernatural power of travel, [Maud galyāyana] again went before [King of Light] Buddha. All the bodhisattvas exclaimed at such an unprecedented event. The buddha said, "He wished to try to discover how far Śākyamuni Buddha's voice travels. Therefore he came to this land." [King of Light Buddha said to Maudgalyāyana,] 186

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"You, virtuous one, should not try to discover [how far] the Tathāgata's voice travels. The Tathāgata's voice travels limitlessly without any fixed distance. Its extent and range are immeasurable. It is incomparable." The World-honored One (i.e., King of Light Buddha) said, "How did you reach this world by your supernatural power? Originally it was established by the awesome virtue of the World-honored One, Śākyamuni Buddha. If you worship Śākyamuni Buddha who is far away in the distance, you will return there spontaneously. Even if you intend to return to your homeland through your own supernatural power of travel you will not arrive there even after a kalpa."

Maudgalyāyana knelt with his right knee on the ground, faced the eastern direction, and worshiped Śākyamuni Buddha. He joined his palms in salute and took refuge in [the Buddha]. As quickly as the time it takes to bend and stretch out his arm, he was able to return [to his homeland]. Therefore, it is known that Maudgalyāyana is the greatest in the supernatural power of travel. Fifth, the [Fenbie gongde] lun says:

As for why Aniruddha is called the greatest [in having the divine eye], once when the Buddha was expounding the Dharma for a great assembly Aniruddha fell asleep on his seat. The Buddha saw him and said, "At present the Tathāgata is expounding the Dharma. Why did you fall asleep? Sleeping blocks the mind and intentions. It is no different from death." Aniruddha felt ashamed of himself, kept this in mind, and took an oath to dare not fall asleep again. Consequently, he did not sleep for a long time and [as a result] he lost his eyesight.

The causes [to maintain one's physical functions] require altogether six conditions. There are two conditions for the eyes; one is to see forms and the other is sleep. There are also two conditions for each of the five objects of the five sense organs. When these conditions are obtained, the six sense organs are then perfect. Since [Aniruddha's] eyes did not receive a [necessary] condition (i.e., sleep), he lost his eyesight. The Buddha ordered Jīvaka to cure [Aniruddha]. [Jīvaka] said, "Sleeplessness is incurable. [Aniruddha] has already lost [the use of] his physical 469c

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eyes. He will be unable to see anything ever again." All [of Aniruddha's] five hundred disciples gave up on him and quickly scattered away. [Aniruddha] once hired someone to thread a needle and he mended his own clothing by touching lightly with his fingers. The thread completely and repeatedly passed through [the cloth]. There was no one he could hire so he said to some people nearby, in a voice that was like chanting, "Someone who wishes to seek merit, please thread a needle for me!" The Worldhonored One unexpectedly came before [Aniruddha to help him, saying,] "I will thread [the needle] for you." [Aniruddha] asked, "Who are you?" [The Buddha] replied, "I am the Buddha." [Aniruddha] said, "Buddha, you already have sufficient merit. Do you seek more merit?" [The Buddha replied,] "Should seeking any merit be detestable?" Aniruddha pondered [the question. He thought to himself,] "Even the Buddha still seeks merit, to say nothing of an ordinary person." [Aniruddha] became depressed so he quickly looked toward the Buddha. Due to his sincerity he suddenly attained the divine eye. He pondered this again and then attained arhatship. Generally, all those who have attained arhatship have three types of eyes; first are the physical eyes, second is the divine eye, and last is the eye of wisdom. Those who see with all three types of eyes may become confused since the physical eyes compete with the divine eye for merit, and refinement and coarseness are mixed up. Therefore [Aniruddha] exclusively used only his divine eye, observed the trichiliocosm, and saw refinement and coarseness completely. Therefore, he is called the greatest in having the divine eye.

Sixth, the [Fenbie gongde] lun says:

As for why [Mahā]kātyāyana is called the greatest in being good at discerning meanings, he merely wanted to collect and write down the store of the Dharma. He thought, "Human beings are confused in their minds and agitated. They do not concentrate with profound thought." So he hid himself in the earth for seven days. After collecting and writing down the great Dharma, he submitted it to the Buddha. [The Buddha] said, praising him, "Good! This is approved by the Sage and is considered to be a collection [of Buddhist teachings]." The meaning of this is subtle and subdues 188

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non-Buddhists. Therefore, he is called the greatest [in being good at discerning meanings]. In addition, the Buddha praised, "The virtuous one [Mahākātyāyana] is the greatest in eloquence, interpretation, and elaboration of truth as well as understanding meanings."

Seventh, the [Fenbie gongde] lun says:

As for why Bakkula is called the one of extreme long life, he gave offerings to sixty-thousand buddhas in former times, he continually acted with benevolence at various buddhas' places, he always offered kindness to tangible living creatures, such as insects that fly and wriggle, and he never had even the slightest thought to kill them.

The Buddha said to Ānanda, "As I celebrate my eightieth birthday today, I, the Tathāgata, follow the world and intend to adapt myself to sentient beings; I will not reveal any difference from them. Therefore, I am eighty years old. Bakkula receives merit for the benevolence [he has shown in] his former existences. Therefore, he is a hundred and sixty years old, twice as long as [eighty years].

"In the past, when Vipaśyin Tathāgata appeared in the world, there was an elder who abided in knowledge, who virtuously cultivated, and whose natural disposition was good and modest. He invited the Buddha and all his disciples and offered the four requisites to them for ninety days. A bhikṣu came to ask [the elder] for medicine. The elder asked him, 'In what part [of your body] are you suffering?' [The bhikṣu] said, 'I have a headache.' The elder responded to [the bhikṣu], 'This must be due to water upon the diaphragm. [The water] flowed upward and is causing harm to your head. Therefore you have a headache.' [The elder] then gave [the bhikṣu] a fruit called harītakī. After eating it [the bhikṣu's] illness was cured. Due to the meritorious reward [of having cured the bhikṣu], [the elder] has never fallen ill for [the duration of] ninety-one kalpas." Ānanda asked Bakkula, "Why do you not preach the Dharma for the people? Do you not preach because you do not possess the four kinds of unhindered speech and wisdom?"

[Bakkula] replied, "I am not deficient in the four kinds of unhindered speech and I have a quick wit. I am simply delighted with tranquility and 189

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Eighth, the [Fenbie gongde] lun says:

As for why Upāli is called the greatest in observance of the precepts, he was the tonsure master for five hundred boys of the Śākya clan. He did this duty neither lightly nor heavily; he removed [their hair] in a very smooth manner [like water flowing]. The Buddha said to him, "You are welcome, bhikṣu (svāgatam)." [On hearing this, Upāli] immediately became a śramaṇa. The Buddha then gave him the precepts and he attained arhatship. Next [the Buddha] gave the precepts to the five hundred boys of the Śākya clan, and made Upāli a senior monk. All the Śākya boys said, "This man was a servant of our family. Due to what condition must we now have to bow to him?" The Buddha said, "This is not so! There are no ranks in the Dharma. A precursor is considered to be your elder brother. Bow down to him and look up to him incessantly!" They controlled their impulses and bowed to [Upāli]. Immediately heaven and earth shook greatly. All the gods above said in praise, "Good! Good! Today all [the boys of] the Śākya clan subdued their self-conceit. This meaning is beyond our perseverance. Therefore the earth shook for them." At the very same time that the five hundred boys of the Śākya clan became Buddhist [monks], there were ninety-nine thousand people who also renounced the world and became Buddhist [monastics].

From the time Upāli received the precepts from the Buddha, he did not violate them even to as small a degree as a hairbreadth. Therefore he is called the greatest in observance of the precepts. Again, there was a bhikṣu who lived north of Jeta Grove Monastery. He became ill and did not get any better for a period of six years. Upāli went and asked [the bhikṣu], "In what part [of your body] are you suffering? What is it that you want to use?"

[The bhikṣu] replied, "There is something I want to use, but since it goes against the Buddha's teaching I should not say it." [Upāli] said, "Just speak up! Then you will have no suffering." 190

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[The bhikṣu] said, "I think only of wine. If I could obtain five sheng [of wine] then my sickness will be gone."

Upāli said, "Just stay here! I will ask the Buddha for your sake." Upāli returned and asked the Buddha, "There is a bhikṣu who needs wine as medicine for his illness. I do not know about this. Should he be able to drink [wine] or not?"

The World-honored One said, "The rule I instituted [that forbids consuming wine] excludes those who are suffering from illness." Upāli then returned, asked for some wine, and gave it to the sick bhikṣu. His illness was gone at once. Additionally [Upāli] preached the Dharma for [the bhikṣu], who then attained the path of arhatship. The Buddha praised Upāli, "You asked me about this matter and enabled the sick bhikṣu to recover and to attain the path [of arhatship]. If he had not attained liberation, later he would have fallen in the three evil realms and would never have had a chance to escape from there.143 You can precisely establish an institution for future bhikṣus. You caused [that bhikṣu] to gain knowledge to a degree of relative importance and were able to save him from a perilous difficulty. You really observe the precepts. I will consign the collection of the precepts to you. Do not allow it to be neglected and lost. You must not show it to novices and laypeople." Again, Upāli is called the greatest [in observance of the precepts]. Ninth, the [Fenbie gongde] lun says:

As for why Nandika Bhikṣu is called the best-looking,144 all of the other bhikṣus have [various] characteristics (i.e., physical marks of excellence). Śāriputra has seven characteristics and Maudgalyāyana has five. Ānanda has twenty characteristics. Only Nandika has thirty characteristics. Nandika wore a golden-colored [robe] and Ānanda wore a silver-colored one; their garments were radiant.

Putting on shoes enchased with gold and holding an almsbowl made of lapis lazuli in his hands, [Nandika] entered a city to beg for alms. Everyone who saw him was delighted. Except for the Tathāgata, there was no one among all other disciples who could match [Nandika in splendid appearance]. Therefore he is called the best-looking. 191

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[Once] Āmrapālī invited the Buddha. She saw Nandika outside and gave rise to a deep feeling of affection and enjoyment. She worshiped him by bowing her head to his feet and then rubbed [his feet] with her hands. Even as [Nandika] saw [Āmrapālī's] beautiful figure, he was peaceful without any feeling or thought [of desire]. When [people of good appearance] sense each other, they [usually] indulge in impurity. Āmrapālī's [feeling] did not reach [Nandika], however. She doubted if [Nandika] had any thought of desire. The Buddha, aware of her intention, said to Āmrapālī, "Do not give rise to doubt. Nandika will attain arhatship seven days after returning." For this reason it is said that [the Buddha] knew [that Nandika's] mind did not change. Therefore [Nandika] is called the best[-looking]. Tenth, the [Fenbie gongde] lun says:

As for why Bhadra Pātaliputra Bhikṣu is called the greatest in dissolving people's impediment of doubt, all the buddhas of the three periods of existence together take the eighty-four thousand [teachings] to be the way of practice. Sentient beings who have attained the [Buddhist] Way do not necessarily practice everything. Among numerous practices they follow that to which they awake and consider it to be their foundation. The reason for this is because sentient beings' defilements differ from each other. There are more and less in illness and relative severity of defilement. For this reason, the Tathāgata established several ways to teach. There is a medicine that can cure many diseases, or many medicines may be required to cure a single disease. It is just as the six pāramitās unify each other: when one practice is principal, all other practices follow it. A single practice is not specialized. When many diseases follow one upon another and break out, the appropriate medicine should be given according to the cause of each disease. If someone thinks of permanent arising, respond to it with impermanence. If one thinks of giving rise to the mind of attachment, respond with the mind of emptiness. Just at the moment you undertake to practice with impermanence, [keep in mind that] all practices are of impermanence. It is just as if someone donates to create eighty-[four] thousand [stupas]; all the [stupas] are created through donation. It is also just as among the eight superior qualities of the Tathāgata's voice one 192

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quality unifies all the eight sounds, one sound unifies a hundred teachings, and one teaching unifies a hundred principles. Each mutually undertakes another and [eventually] [the teachings and principles] reach a huge number. One voice rewards myriad numbers [of things]. Its mutability is just like this. [Bhadra Pātaliputra Bhikṣu] simply speaks and unifies all practices. His illustrations are also exactly like this. This bhikṣu solely considers simple speech to be the principal practice. Therefore [Bhadra Pātaliputra Bhikṣu] is called the greatest [in dissolving people's impediment of doubt]. Eleventh, the [Fenbie gongde] lun says:

As for why Deva-Subhūti is called the best dressed, there were two men called Subhūti among five hundred disciples; one is a royal descendant and the other is from a wealthy family. Deva-Subhūti [of whom we speak] is a royal descendant. He is called Deva[-Subhūti] because he was continually reborn in heaven for five hundred generations, and he descended from Paranirmitavaśavartin Heaven and was reborn in a royal family.145 He was spontaneously blessed with adequate food; he has never gone hungry. When the Buddha returned to his original country, he ordered [the boys of the Śākya clan] to renounce the world. [He said to them,] "You must live frugally, keep your principles, content yourselves with plain clothes and coarse goods, and take a grass mat as a bed and feces and urine to be medicine." This bhikṣu (i.e., Deva-Subhūti) heard the Buddha's rigorous teaching, withdrew, and intended to return home.

The Buddha accepted King Prasenajit's invitation. [Deva-Subhūti] then went to the Buddha's place, excused himself from there, and returned. Ānanda said [to Subhūti], "Just stay the night!" Subhūti replied, "How can I stay in a Buddhist facility? I will go to a layperson's house and stay overnight there. I should return home tomorrow." Ānanda said, "Stay here! Now I must arrange it neatly and properly." [Ānanda] then went to the king's place. Various sitting mats, streamers, flowers, incense, oil, and solemn decorations were all provided. This bhikṣu (i.e., Deva-Subhūti) was surrounded [by these things] and stayed overnight. Because everything was suitable for his original intention, [Deva-Subhūti's] mind attained concentration. He pondered the Four Noble Truths. Late that night he attained arhatship.

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Ānanda addressed the Buddha, "Deva-Subhūti has already attained arhatship. Now he can fly and float in the air." The Buddha said to Ānanda, "There are two kinds in garments; those to which you should be close and others to which you should not. If a good garment that you put on increases your aspiration for bodhi (bodhicitta), that is what you should be close to. If it decreases your aspiration for bodhi, that is what you should not be close to. For this reason, Ānanda, some people attain the [Buddhist] Way through wearing good garments, and some people attain the [Buddhist] Way with coarse garments made of piece and scraps from various old clothes. What one realizes lies in his mind and is not restricted by his body and clothing." Therefore, it is said that Deva-Subhūti is the best-dressed. Twelfth, the [Fenbie gongde] lun says:

As for why Rāhula is called greatest in the observance of the precepts without slandering [the Buddha], someone said, "Rāhula is fond of telling lies" and [someone else said,] "Rāhula likes to get angry [at the Buddha] because the Buddha gave up the throne of a wheel-turning noble king (cakravartin) and became a śramaṇa. Shouldn't [the Buddha] feel ashamed of himself for going from east to west begging for alms?" Rāhula disliked the Tathāgata so he made a false statement. If someone asked him about the Tathāgata's whereabouts, even if [the Tathāgata] was then in fact at Jeta Grove Monastery, he answered, "[The Tathāgata] is in Andhavana," or if [the Tathāgata] was in fact in Andhavana, he answered, "[The Tathāgata] is at Jeta Grove Monastery." [Rāhula] told repeatedly told lies [like this] and deluded visitors.

Ānanda addressed the Buddha, "Rāhula has told a lie." The Buddha summoned Rāhula [and asked him,] "Did you really tell a lie?" [Rāhula] replied, "Yes, I did indeed." [The Buddha said,] "The reason why I gave up the throne of the wheel-turning noble king is because it is impossible to rely on [a throne]; everything comes to impermanence. Even if one surely becomes Śakra-devānām-indra or King Brahma, it is entirely impossible to maintain [his position], not to mention that of a wheel-turning noble king. Would it be possible to rely on it?"

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how many times I have given up this [throne] from beginning to end. Do you, however, still resent me at the present time?"

The Buddha said to Rāhula, "Go get water, and come back!" Rāhula immediately filled a bowl with water and gave it to the Tathāgata. Taking water from the bowl, the Tathāgata said to Rāhula, "Do you see this water?" [Rāhula] replied, "I have seen it."

The Buddha said, "The water that fills the bowl [to the brim] does not decrease. This can be compared to the observance of the precepts and the perfect possession of them, without anything missing." Further, [the Buddha] drained a half of water from the bowl and asked Rāhula, "Do you see this water?" [Rāhula] replied, "Yes I do." The Buddha said, "Losing half of this water can be compared to the incomplete possession of the precepts." Again, [the Buddha] drained off the rest of the water completely and then showed the bowl to Rāhula, saying, "Do you see this empty bowl?" [Rāhula] answered, "I have seen it." The Buddha said, "Violating the precepts completely can be compared to an empty bowl." Again, he placed the bowl face-down on the ground and showed it [to Rāhula], saying, "Do you see this?" [Rāhula] replied, "I have seen it." The Buddha said, "One who has already violated the precepts completely must fall into hell. This can be compared to the opening of the bowl facing down into the earth."

After Rāhula was personally instructed and admonished [by the Buddha] in this way, he never violated the precepts again, even to as small a degree as a hair's breadth. Therefore, he is called the greatest in observance of the precepts [without slandering the Buddha].

Rāhula is also the greatest in the practice of forbearance. Formerly, Śāriputra entered Śrāvastī with Rāhula to beg for alms. At that time a brahman saw Rāhula following behind [Śāriputra] and gave rise to an evil intention. He attacked Rāhula, hitting his head, and blood flowed down [Rāhula's] face. Rāhula immediately gave rise to a malicious thought: "I must undertake expedient means and repay this enemy." Śāriputra, already aware of [Rāhula's] thought, wiped away the blood and said to Rāhula, "You should recall your father (i.e., Śākyamuni). In the past when he was 195

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a king, a man came and asked him for his eyes, so he gouged his eyes out and gave them [to the man]. When his hands and legs were cut off, he did not feel remorse for that, either. Again, when he was an elephant he gave his tusks to a man and yet he did not get tired of it, either. Why do you now give rise to this malicious thought?"

Rāhula heard what [Śāriputra] said and reproached himself rigorously. "Why do I now face [this brahman] with an evil mind?" He maintained his forbearance as [firmly] as the earth. He never gave rise to a harmful mind, even to as small a degree as a hairsbreadth. At that time the man who attacked Rāhula fell into Avīci Hell. Due to this cause and condition, [Rāhula] is the greatest in observance of the precepts [without slandering the Buddha] and in the practice of forbearance.

Thirteenth, the [Fenbie gongde] lun says:

As for why Cūḍapanthaka Bhikṣu, who was extremely dark-skinned, is called the greatest in the ability of transformation,147 it is truly because the Buddha taught him and caused him to recite the words sao ("to sweep") and zhou ("broom"). When he intoned zhou, he forgot sao; when he intoned sao, he forgot zhou. For six years he concentrated with his whole mind on the recitation of these words. Consequently, he realized the meaning. He thought to himself, "Zhou is hui ("bamboo broom") and sao is chu ("to remove"). Hui can be precisely compared to the eightfold holy path and fen ("dung") can be compared to the defilements of the three poisons. Cleaning off the defilements of the three poisons with the broom of the eightfold holy path is the meaning of sao and zhou. Does it precisely refer to this?"148 He thought deeply about this reasoning, his mind flashed, and he understood. He attained the path of arhatship.

Furthermore, a brahman called King of Brahma Heaven, or Shidian ("Non-Buddhist Book"). He extensively read various books, maps, and secret books about omens, and he was involved in studying everything, including astronomy and geography. Therefore, he was called Shidian. He considered himself to be highly virtuous. So he commanded [Cūḍapanthaka] to debate with him. He said to Cūḍapanthaka, "Are you able to debate with me?" Cūḍapanthaka replied, "I can still debate your grandfather, King of the Brahma Heaven, let alone you, an eyeless blind man." The brahman, 196

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seeking for what [Cūḍapanthaka] meant, asked, "What difference is there between a blind man and an eyeless man?" Cūḍapanthaka stayed silent and did not answer.

[Cūḍapanthaka thought to himself,] "I have nothing with which to reply to him." Then, with his supernatural power of travel, he responded to [the brahman]. He soared into the air and sat with crossed legs four zhang and nine chi above the earth. The brahman looked up at [Cūḍapanthaka] and respect arose in his mind. At that time Śāriputra knew that [Cūḍapanthaka] had exhausted his words and had responded to [the brahman] by manifesting an extraordinary event. "If I do not go there [to intervene, the bhikṣus] will be humiliated and [the brahman] will not be liberated." Immediately [Śāriputra] transformed himself into Cūḍapanthaka through his supernatural power of travel and then caused Cūḍapanthaka's original body to disappear. In his transformed figure [Śāriputra] asked [the brahman], "Are you a heavenly being or a human being?" [The brahman] answered, "I am a human being." [Śāriputra] asked again, "If you are a human being, are you male?" [The brahman] answered, "Yes, I am male." Again [Śāriputra] asked, "What difference is there between a human being and a male?" [The brahman] answered, "There is no difference." [Śāriputra] asked again, "A human being is a generic name and the word "male" is [a designation] on the basis of the body. Why are they no different from each other? A blind man whom I previously mentioned means one who does not see the rewards or retributions for good or evil acts in present and later existences. An eyeless man means one who has no eye of wisdom to cut off defilements." The brahman's mind was liberated and he attained the pure Dharma eye (dharma-cakṣur-viśoddhita; i.e., insight into the truth of things). Due to this cause and condition, Cūḍapanthaka is called the greatest in transformation.

(This arhat is called the greatest being partially on the basis of a single good point. As it is discussed, he is the greatest in all true virtue and spiritual liberation.)

As the Zengyi ahan jing says:149

One time the World-honored One expounded the precepts on the fifteenth day, when the entire bhikṣu sangha and a group of five hundred bhikṣus 197

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Thinking continuously before [the Buddha], Maudgalyāyana addressed the Buddha, "Have I lost my supernatural power of travel? How did Śāriputra who left later than I did arrive here before I did?" The Buddha said, "[Your supernatural power] has not receded. It is only because Śāriputra has great wisdom." The Buddha said to Maudgalyāyana, "Many bhikṣus have no respect for you. They say that Śāriputra's supernatural power of travel surpasses yours. You should therefore reveal your awesome power here among the assembly of bhikṣus."

[Maudgalyāyana] replied to [the Buddha], "I receive your instruction." He immediately rose from his seat and went to the summit of Mount Sumeru. He trod on the top of the mountain with his [left] foot, raised his other foot, and placed it upon Brahma Heaven. He kicked Mount Sumeru and caused the earth to quake in six times. At that time all the bhikṣus 198

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exclaimed at the unprecedented event. When Maudgalyāyana spoke in verse, because of this sixty bhikṣus exhausted their defilements and their minds were liberated.

Moreover, the Wenshushili panniepan jing (T. 463) says: The Buddha said to Bhadrapāla Bodhisattva, "Mañjuśrī has great compassion. He was born in the Brāhṃa-puṇyatva brahman family of Tāla village in this country. At the time of his birth, his house transformed into one like a lotus flower. He emerged from his mother's right armpit and his body was purplish-gold in color. When he descended to the earth he could already speak. Just like a heavenly youth, a canopy of the seven treasures was suspended above him. All ninety-five types of debaters were incapable of responding to him. In the Buddha's place he renounced the world and studied the [Buddhist] Way. He abided in the śūraṃgamasamādhi (the samādhi of heroic valor). "Four hundred and fifty years after the Buddha's nirvana, [Mañjuśrī] came to the Himalayas, where he exalted the twelve kinds of scriptures for five hundred hermits. After edifying and causing them to abide in the stage of nonretrogression on the path to realizing highest, perfect enlightenment, he returned to his birthplace. Under a nyagrodha tree in a marsh in an open field, he sat with crossed legs and entered the śūraṃgamasamādhi. Golden light radiated from all pores of the skin of his body and illuminated all over the worlds of the ten directions. He liberated those who had created the conditions [for this opportunity]. "[At that moment] his body was just like a purplish-gold mountain. He was exactly one zhang and six chi tall. A halo manifested majestically. Its surface equaled one fathom in diameter. Within the halo were five hundred transformed buddhas, and each of the transformed buddhas had five transformed bodhisattvas as attendants."

The Buddha said to Bhadrapāla, "Mañjuśrī possesses immeasurable supernatural powers and transformations, which are impossible to completely explain. If there are sentient beings who merely hear the name of Mañjuśrī, their sin of transmigration in birth and death will be removed for one billion two hundred million kalpas. If there are those who worship and give offerings to him, in every rebirth they will always be reborn in 199

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a buddha land. If someone has been unable to see [Mañ juśrī], he must hold fast to recitation of the Śūraṃgama-samādhi[-nirdeśa] and call the name of Mañjuśrī for seven days, and Mañjuśrī will certainly come to that person. If someone has hindrances due to actions committed in previous existences, he will be able to see [Mañjuśrī] in a dream. Those who can see [Mañjuśrī] in a dream, if they seek to become a śrāvaka in the present existence they will attain the srota-āpatti-phala, [sakṛdāgāmiphala,] or anāgāmi-phala because they have seen Mañjuśrī. If those who have renounced the world see [Mañjuśrī], they will achieve arhatship in one day and night because they could see [Mañjuśrī]. If there are those who deeply believe in the Mahayana sutras, the Dharma Prince (i.e., Mañjuśrī) will expound the profound Dharma for them in the midst of meditation. To those who are frequently deluded, [Mañjuśrī] will speak the meaning of truth in their dreams and cause them to become stable and attain the stage of nonretrogression to proceed to the highest path. "After my nirvana some sentient beings who can hear the name of Mañjuśrī or who see his image will not fall into evil realms for a hundred or a thousand kalpas. If there are those who hold fast to recitation of the name of Mañjuśrī, even if they have grave hindrances, they will not fall into the atrocious raging flames of Avīci Hell. They will be continually reborn in other pure lands, meet a buddha, hear the Dharma, and attain the clear cognition of the unproduced nature of all existences (anut pattikadharma-kṣānti)." Furthermore, the Xianyu jing says:

The Buddha resided on Vulture Peak near Rājagṛha. At that time, the king of Vārāṇasī was called Brahmadatta. The king had a prime minister who had just had a new baby boy. [The baby boy] fully possessed all the marks of physical excellence and his body was purplish-gold in color. [The boy's] appearance was remarkable and extraordinary. Seeing his son, the prime minister's joy was redoubled. Previously, the temperament of the [boy's] mother was neither capable nor good. Since the time she became pregnant, [however,] she felt sad and sorry for others' hardships, mercifully benefited people, and protected and supported them with a mind of equality (samacitta). The [boy's] father invited a physiognomist and asked him to 200

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foretell [the boy's] fortune through reading his physical marks and signs. When [the physiognomist] saw [the baby boy] he was happy. Accordingly, he established an alias [for the boy]; his pseudonym was Maitreya. That boy was exceptionally praised. [Hearsay and rumors about him] circulated throughout the land. The king heard them and he was very afraid that [the boy would grow up to] usurp the throne. He learned that [the boy] had not yet come of age, and thought, "[The boy] must be put to death in advance." [The king] immediately ordered the prime minister, "I have heard that you have a son, whose appearance has extraordinary characteristics. You should bring him here. I would like to see him." At that time someone in the palace came [to report the king's intention] to the [boy's] father. The father (the prime minister) became aware of the king's avaricious scheme and he fell into great misery. (Another sutra says that the scheme was immediately announced and the king ordered his attendants to dispatch [his men] to a country in Southern India, where [the boy] was being fostered in the family of his mother's brother, and [the boy] came to serve the king.)

The boy had an uncle called Bāvarī, the most reverend priest in Bopofuluo state.150 He was sharp, lofty, learned, intelligent, prominent, and very talented. Five hundred disciples always followed him, sought his advice, and received his commands.

At that time the prime minister felt pity and love for his son, and was fearful that his son would be killed. He secretly made a plan. He dispatched a man to put [his son] on an elephant and send [him to his uncle, Bāvarī]. The uncle met [Maitreya] and saw [Maitreya's] appearance was good. He raised [Maitreya] with love, paying special attention. Looking at him with respect, [Bāvarī] had a thought. The boy gradually grew up and got older. [Bāvarī] taught [the boy] and had him engage in study. [The depth of] the boy's [queries,] seeking advice and receiving instructions, for one day surpassed those of other people for an entire year. In his studies, before one year passed he had understood all the classic books.151 At that time Bāvarī saw that his sister's son had mastered all the books even though he had not studied for a very long time. [Bāvarī] intended to hold an assembly for [Maitreya] to praise his virtue. [Bāvarī] sent one of his disciples to Vārāṇasī to talk with the prime minister and tell him what his 201

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son had studied. [Bāvarī] asked [the prime minister] for jewelry and valuables, with which he intended to arrange the assembly. That disciple had gone halfway [to Vārāṇasī] when he heard that people spoke of the Buddha's immeasurable virtuous conduct. He longed for [the Buddha] and wanted to go see him. Immediately [the disciple] went to the Buddha's place, however, before reaching the midpoint he was eaten by a tiger. Due to the advantage of his virtue he was reborn in the heaven of the four heavenly kings, the first [of the six heavens in the realm of desire]. Bāvarī then used all of his possessions to arrange the assembly for [Maitreya]. All the [brahmans] gathered and when the arranged assembly had come to an end the property was given to [those who had attended]. One person obtained five hundred gold coins. After all the property and goods were exhausted a brahman called Raudrākṣa was the last to arrive [at the assembly]. [Raudrākṣa said to Bāvarī], "Only I alone was not able to have a meal. Just give me five hundred gold coins!" Raudrākṣa further said, "I have heard that you planned [the assembly of] offering property and food. Why has all [the food and property] already been exhausted? If you surely reject me and I am not given anything more, in seven days your head will break into seven pieces."

At that time Bāvarī fearfully [thought], "There are evil curses as well as other paths in which spells are cast over people. This matter should not be taken lightly." He was deeply afraid of the threat. His former disciple, who had previously served as a messenger and who had been reborn in heaven after death, saw from far away that his teacher was unhappy and haggard and had nothing on which to rely. Immediately he descended from heaven and came before [his teacher, Bāvarī], and asked him, "Why are you so sad?" The teacher extensively explained [all the events]. The heavenly being addressed the teacher, "Raudrākṣa does not know of mūrdha-avasthā (the second of the four virtuous faculties). He is a stupid, deluded, evil man. What can he do in the end? However, you are worried about this. At present there is only the Buddha, who superlatively elucidates mūrdha-avasthā. He is the infinite Dharma King. Especially you should take refuge in him."

At that time Bāvarī heard the heavenly being speak of the Buddha so he again asked [the heavenly being], "What kind of a person is the Bud-202

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dha?" The heavenly being explained, "The Buddha's merit and wisdom are incalculable. He currently resides on Vulture Peak near Rājagṛha." When Bāvarī heard [the heavenly being] exclaimed the Buddha's virtue he thought to himself, "He must be the one recorded in my book as the sage who was born just when the constellation Puṣya appeared and heaven and earth greatly moved. Now everything matches this [story]." He immediately ordered sixteen people, including Maitreya, "Go and see the major and minor marks of his physical excellence! Think to debate him [by asking], 'How many marks of physical excellence do you think our teacher Bāvarī has? How old is he? What family background is he from? How many disciples does he have?' If [that person] can answer [these questions] and he knows all, he must be the Buddha. You must send one disciple to me and report the information to me."

Maitreya and the others went to Rājagṛha and approached Vulture Peak. They saw the Buddha's light, various wonders, and all of the astonishing marks of physical excellence of the Buddha. They were more and more delighted and respectfully carried out their teacher's order. From far away they tried to debate [the Buddha] tacitly. The Buddha responded to them from the distance. Everything was correct.

They gave rise to deep respect for him. [They went to the Buddha's place.] After they had worshiped [the Buddha] by bowing their heads to his feet, the Buddha expounded the Dharma for them. Fifteen people among [the sixteen disciples dispatched by Bāvarī] attained the pure Dharma eye and sought to renounce the world. The Buddha said, "You are welcome [to practice the Buddhist Way]!" The beards and hair [of the fifteen people] spontaneously fell off and they donned Dharma robes. [The Buddha] again expounded the Dharma [and all fifteen people] achieved arhatship.

Among the sixteen disciples there was a man whose alias was Piṅgiya. He was Bāvarī's elder sister's son and the one who was sent back to report the information [to Bāvarī]. He returned to his homeland and told [Bāvarī] everything that he had heard and seen. Bāvarī was happy to hear it. He got up from his seat and kneeled upright with palms joined. Facing toward Rājagṛha he sincerely begged the Buddha, "I pray only that you could oblige me by coming to see me and save me!" The Tathāgata was aware 203

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[of Bāvarī's prayer] from the distance. As quickly as the time it takes to bend and stretch out one's arm [the Buddha] appeared before [Bāvarī]. On raising his head after bowing, [Bāvarī] saw the Buddha and was pleasantly surprised. The Buddha expounded the Dharma for him. [Bāvarī] attained the anāgāmi-phala. At that time the World-honored One soon returned to Vulture Peak. (Only Maitreya alone did not accept the minor fruition. Instead he made a vow for the great aspiration (bodhicitta). His purpose and interest were enlightenment.)

The Buddha said to all the bhikṣus, "In the future this land of Jambudvīpa will be a regular square space, flat, and wide, without mountains and rivers. On the ground soft grass will grow. [The grass] will be just like a heavenly robe. At that time people's life spans will be eighty-four thousand years. They will be eight zhang tall. Their uprightness will be extremely wonderful. The people will be kind and peaceful in nature. They will completely cultivate the ten wholesome acts. "At that time there will be a wheel-turning noble king called Śaṅkah. (Called Bei in China.)152 On that occasion in a brahman family a boy will be reborn. The boy's alias is Maitreya. His body is purplish-gold in color and will possess all of the thirty-two major marks and all [the eighty] minor marks of physical excellence.

"The light [of his body] will be particularly bright. He will renounce the world, study the [Buddhist] Way, and achieve highest, right, perfect enlightenment. He will extensively turn the noble Dharma wheel for sentient beings. He will liberate a category of nine billion three hundred million sentient beings at his first great assembly, nine billion one hundred million [sentient beings] at the second [great] assembly, and nine billion [sentient beings] at the third great assembly. Those who are able to attain liberation through the Dharma preached in these three assemblies are all of the sentient beings who will plant seeds of merit in the Dharma left by me. All people will be able to be present at those three assemblies." Ānanda addressed the Buddha, "I am not convinced. How was the name Maitreya established?" The Buddha replied, "In the remotest past he learned the concentration on benevolence (maitrī). His stable mind is soft and tender. Moreover, he has no malicious intent. Therefore his alias is Maitreya." 204

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(As for the Sanskrit name Maitreya, it means the buddha family of benevolence. Maitreya is also a family name. Other sutras say that in the past there was a buddha whose alias was Maitreya. One who had met the buddha made a vow to have the same name, Maitreya. As for the alias Ajita, it means to be wusheng ["unsurpassable"]. His intelligence goes beyond that of others. Therefore he is called Wusheng.)153

Verses say:154

If virtuous ones follow the profound liberation, Those who left home in their youth ascend into the air.155 If a teacher has thorough knowledge, his disciples will give rise to aspiration by themselves.

Mystic light shines upon those related [to the Buddhist teaching]. In responding to wonders everyone differs. The Sage's book is the same as the signs and marks that portend good fortune.

[Maitreya] takes advantage of heaven and accords to the virtue of heaven.156

His outstanding sound is clear throughout the trichiliocosm. The Dharma drum rouses the profound teaching. A dragon flies and responds to human and heavenly beings. [Maitreya's] undisturbed wisdom is profound and extremely subtle. Far and faintly he sings what is extremely profound. He circumambulates the forty-nine-storied Maṇi Palace.157 With good fortune he arrives at the central banner. Sustaining his appearance with the thirty-two major marks of physical excellence,

He will be shining and luxuriant in the Majestic Grove Garden (Hua linyuan). Miracle Stories

(Just as in the school of Daosheng or Sengzhao, or the class of Fotudeng or Daoan, there are many great virtuous people, who are discussed in a separate chapter in order to avoid complication and duplication. Therefore, just two stories are briefly quoted here.)

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[Kumārajīva, a Śramaṇa of the Jin Dynasty]

During the time of the Jin dynasty, Kumārajīva was in Chang'an. He was called Tongshou (i.e., "a boy's life span") here [in China]. He was a man from India. His family had been ministers through successive generations. Kumārajīva's grandfather, Kumāradatta (Daduo), had the great aspiration and remained apart from others, and his name was valued in his country. Kumārajīva's father Kumārayāna was sharp and had virtuous fidelity. When Kumārayāna succeeded to the position of minister, he declined [the succession] and renounced the world. He headed east and crossed the Pamirs. The king of Kucha heard that [Kumārayāna] had given up his honorable [position], and revered him with admiration. [The king] went out to the outskirts of the capital city to personally meet him on arrival and asked him to become the Most Reverend Priest [of his land].

The king had a sister who had just turned twenty years old. She was talented and intelligent; she could understand whatever she took in with a single glance, and could recite from memory whatever she had heard only once. Furthermore, she had a red mole on her body, which indicates the fate of giving birth to a sagacious son. Royal families of various countries asked for her in marriage, but she did not accept any of their offers. When she saw Ku māra yāṇa she wished with all her heart to take him as [her husband]. So [the king] forced him to marry her.

Before long, she became pregnant with Kumārajīva. While Kumārajīva was in her womb, the mother's intelligence and comprehensive faculties doubled. She heard that Śahra Great Temple (Quelidasi) had already produced many eminent monks, and moreover there were monks who had attained the Buddhist Way.158 Along with noblewomen of the royal family and many nuns of virtuous conduct, she held a religious service, asked for purification, and listened to the Dharma for many days.

Kumārajīva's mother suddenly and spontaneously became proficient in the Indian language. No matter how difficult the expressions of questions were, she definitively mastered their profound principles. All the people admired her. Dharmaghoṣa (Damoqusha) Arhat said, "This lady must have conceived a sagacious child," and he told her of the miracle of Śāriputra when he was in his mother's womb. After Kumārajīva was born, however, his mother forgot what she had been told previously.

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After a while she wished to renounce the world but her husband [Kumāra yāṇa] did not allow her to do so. Thereupon she gave birth to another boy, called Puṣyadeva (Fushatipo). Incidentally, [Kumārajīva's mother] later went out of town and traveled for sightseeing, and she saw some dried-out bones scattered here and there in a graveyard. She then pondered the origin of suffering and decided to seek to renounce the world. She made a vow to never eat and drink if she was not allowed to take the tonsure. On the night of the sixth day [of her fast] her energy was weak and exhausted and it was doubtful if she could live to the next morning. Her husband, fearful of this, then allowed her [to renounce the world]. Since she had not yet received the tonsure she still would not eat. Accordingly [her husband] ordered someone to shave her head and she finally took food and drink. The next morning she received the precepts [to become a nun] and then began meditation practice and concentrated all her effort on the practice. She was not negligent in her studies and attained the first fruit (srota-āpatti-phala) of the four stages of sainthood. Kumārajīva renounced the world at the age of seven accompanied by [his mother]. Following a teacher monk, he received sutras. He recited one thousand verses in a day. There are thirty-two syllables in a verse, so, he recited thirty-two thousand syllables in total [in a day]. [Kumārajīva] had already finished reciting the Abhidharma (i.e., the doctrine of the Hinayana) and a teacher gave him the meanings. He immediately mastered them; [for him] nothing was obscure and everything was easily understood. At that time, the people of Kucha offered much benefit and support to [Kumārajīva] since his mother was the king's sister. Accordingly his mother guided him in order to avoid [excessive support].

When Kumārajīva was nine years old, he followed his mother, crossed the Indus River, and arrived at Kaśmīra, where he met the highest virtue Dharma teacher Bandhudatta, a cousin of the king of Kaśmīra. [Bandhudatta] had profound and perfect knowledge and was broadminded. Talented, sharp, and erudite, he was unrivaled at the time. He was completely versed in the Tripiṭaka and the nine kinds of scriptures. From morning until noon he handcopied one thousand verses and from noon until the evening he also recited one thousand verses. His name spread throughout the countries and the people, regardless of where they were, considered him to be their teacher. 207

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Kumārajīva came to [Kaśmīra] and immediately revered [Bandhudatta] with great courtesy as his teacher. [Kumārajīva] received from him the Kṣudraka-piṭaka (Zazang jing) and two kinds of Āgama sutras, the Madhya māgama and the Dīrghāgama, altogether four million syllables.159 Bandhudatta always praised Kumārajīva for his outstanding talent. Consequently [Kumārajīva's] reputation reached the king [of Kaśmīra]. The king immediately invited [Kumārajīva to the palace]. He gathered non-Buddhist disputants for [Kumārajīva] to debate. When [the non-Buddhist disputants] first began to exchange words with [Kumārajīva], they thought little of him since he was so young, and their speech was very arrogant. Kumārajīva took advantage of their weakness and defeated them. The non-Buddhist disputers submitted to him. Ashamed of themselves and regretful, they were left with nothing to say. The king respected and marveled at [Kumārajīva] more and more. He gave him the salted and dried meat of a pair of geese, three pecks each of nonglutinous rice and flour, and six sheng of milk per day. This was a traditional votive offering of a foreign country (i.e., Kaśmīra). The abbot of the temple where [Kumārajīva] resided sent five senior monks and ten novices (śrāmaṇeras) to take care of [Kumārajīva] and clean [his residence], just as if they were [Kumārajīva's] own disciples. He was greatly revered in this way [in Kaśmīra].

When [Kumārajīva] turned twelve years old, his mother took him back to Kucha. All the various countries invited him, offering good noble titles, but Kumārajīva did not care about any of that at all.

At that time, Kumārajīva's mother led him to the Northern Hill of the Yueshi tribe. An arhat saw [Kumārajīva] and felt that he was unusual. The arhat told his mother, "You should protect this novice always. If he does not violate the precepts until the age of thirty-five, he will cause the Buddhist Dharma to flourish greatly and will liberate innumerable people. He will be no different than [the great teacher] Upagupta.160 If he is unable to observe the precepts completely, he will not be able to accomplish anything great and will be merely nothing more than a talented and superior scholar monk." Kumārajīva further advanced and arrived at Kashgar. He carried a Buddhist almsbowl upon his head and thought, "This bowl is very large in size. Why is it so light?" Then [he tried to lift the bowl up, but]] the bowl became too heavy [to lift]. So he unexpectedly cried out and put it down. His mother 208

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asked him why he had done so. He replied, "Because I have prejudiced views (i.e., notions of duality) I merely feel that the bowl is light and then heavy." After all Kumārajīva stayed in Kashgar for a year. That winter he recited the Abhidharma. Regarding various chapters, such as chapters on The Ten Gates (Shi men baqu) and The Cultivation of Intelligence (Xiuzhi baqu) [of the Abhidharma], there was nothing he had to be instructed about, and he mastered the marvelous principles. Moreover, concerning all fields of the six fundamental discourses [of the Sarvāstivāda school], nothing of them was unclear to him.

In Kashgar there was a śramaṇa named Priyadarśana (Xijian), who was well versed in all the three divisions of the Buddhist teaching. [Priyadarśana] told the king, "You must not underestimate this novice. Your Majesty, you should ask him to open the Dharma gate (i.e., to cause the Buddhist teaching to flourish) for the first time. Generally there are two merits for this. First, śramaṇas in this country will feel ashamed of themselves for being inferior to him and will certainly be encouraged [to improve themselves]. Second, the king of Kucha must be thinking, '[Kumārajīva] is from my country and is respected in that country (i.e., Kashgar). This means that my country is respected.' He will then surely come to have a friendly relationship with this country." The king approved of this. A great assembly was arranged and Kumārajīva was asked to ascend the raised seat and expound the Dharmacakra-pravartana-sūtra (Zhuanfalun jing). The king of Kucha, as had been expected, sent an envoy in order to reward [the king of Kashgar] for his friendship [with Kucha].

In between periods of expounding the Dharma, Kumārajīva looked for non-Buddhist scriptures and learned the Vedaśata-śāstra well. He clarified many issues such as diction, composition, and question and answer. He read widely the scriptures of the four Vedas (i.e., Atharvaveda, Ṛgveda, Sāmaveda, and Yajurveda) and all of the commentaries on the five fields of studies (wu ming; vidyāsthāna).161 He studied the arts of yin-yang and astrology; everything was investigated thoroughly. He was wondrously proficient in fortunetelling; what he said matched the fact just as two pieces of a tally fit together. He possessed a generous nature.

Kumārajīva first learned Hinayana [Buddhism] and later specialized in Mahayana [Buddhism]. He lamented, "I formerly learned Hinayana [Buddhism]. 209

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I was just like someone who does not recognize gold but considers brass to be wonderful." Accordingly, he widely sought the essence of principles. He received and recited the Zhong lun (T. 1564) and the Bailun (T. 1569), as well as the Shiermen lun (T. 1568) and others.

Soon, following his mother, Kumārajīva moved on to Akush (or Uch-Turfan), the northern boundary of Kucha. At that time, a brahman in Akush had a marvelous fluent tongue and was outstanding; his name pervaded various countries. He personally beat the drum of the royal palace and made an oath, "If anyone who debates bests me, I will accept being beheaded to apologize to him." Kumārajīva had already arrived [and he and the brahman] examined the two principles thoroughly. The brahman immediately became confused and dazed. He bowed his head to the ground and took refuge in [Kumārajīva]. Thereafter [Kumārajīva] rose in fame in the area east of the Pamirs, and his honor spread throughout the area beyond the Yellow River. The king of Kucha went to Akush in person, greeted Kumārajīva, and returned to the country with him. [Kumārajīva] extensively expounded various sutras. Scholars in remote countries in the four directions held him in high esteem; there was no one who could oppose him.

At that time, there was a princess who had become a nun. Her pseudonym was Akṣayamati. She read extensively many sutras. In particular she had profound knowledge of the heart of meditation. She said she had been certified as having attained the second fruit [of the four stages of sainthood] (sakṛ dāgāmi-phala). When she heard the Dharma [expounded by Kumārajīva] she was greatly happy.

She then set up a great assembly and asked [Kumārajīva] for the essence of the Mahayana sutras. Kumārajīva explained for [the assembly] that all phenomenal things are entirely empty and there is no self, and that the discernment of [subjectivity and objectivity] in the sensory realm are merely provisional names; they are not reality162 At that time, none among the audience in the assembly was not moved and impressed, and all the people regretted that they had taken so much time to awaken. When [Kumārajīva] turned twenty years old he received the precepts [to become a monk] in the royal palace. He learned the Shisong lü from Vimalākṣa (337-413?).163 Soon after Kumārajīva's mother was to leave [Kucha] for India. She said to Bo Chun, the king of Kucha, "Your country is gradually 210

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declining. I am now leaving for India, where I will advance up to the third fruit (anāgāmi-phala)." Before departing she told Kumārajīva, "The profound teaching of Mahayana [Buddhism] must be widely propagated in China. To transmit it to the eastern land depends only on your power. There is, however, no benefit for yourself in doing so. What do you think you should do?" Kumārajīva replied, "The way of the mahāsattva lies in benefiting others without thinking of oneself. If I can surely transmit the great edification [to the eastern land] and help enlighten ignorant people, even if my body experiences the suffering of boiling in a cauldron over a fire, I will have no regrets." So [Kumārajīva] stayed in Kucha and resided at [Wang]xin Temple. Later, in the former palace near the temple, the text of the Fangguang [boruo] jing was found for the first time. [Kumārajīva] first picked it up, unrolled it, and was reading it when a devil (māra) came and covered over some passages of the scripture so that it looked like a blank sheet of paper. Kumārajīva realized that this was the work of a devil and redoubled his vow. The devil left and the inscriptions reappeared. [Kumārajīva] then repeatedly recited them. Again, he heard a voice in the air, "You are a man who has plenty of knowledge. Why do you need to read this?" Kumārajīva answered, "You are a minor devil. You should promptly leave [this place]. My mind is as stable as the earth. You cannot move it."

[Kumārajīva] stayed [at Wangxin Temple] for three years, during which time he extensively recited Mahayana sutras and discourses, and he clarified the secret principles [of Mahayana Buddhism]. The king of Kucha had a lion seat of gold made for [Kumārajīva] and spread a cushion covered in Chinese brocade on it. [The king] bade Kumārajīva to ascend the seat and expound the Dharma. Kumārajīva said, however, "My teacher (i.e., Bandhudatta) has not yet understood Mahayana Buddhism. I would like to go in person and teach him with respect and courtesy. I will not be able to stay here." Suddenly Great Master Bandhudatta came without reference to the long distance [of his journey]. The king said, "O Great Master! Why did you come all this way from such a distance?" Bandhudatta replied, "First, I have heard that what my disciple (i.e., Kumārajīva) realized is uncommon. Second, Your Majesty, you propagate and praise the Buddhist Way. Therefore, I traveled [from afar], braving difficulties and dangers, to come all the way to your country." Kumārajīva was able to welcome his teacher and was glad that he 211

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could fulfill his long-cherished plan. He expounded for [Bandhudatta] the Sutra on the Virtuous Woman's Questions (Danüwen jing),164 and fully clarified that [all phenomena] arise from causes and conditions; they are empty and false. This was something that both he and his teacher had not believed in formerly. Therefore, [Kumārajīva] explained it first.

The teacher asked Kumārajīva, "What different characteristics did you find in Mahayana [Buddhism] by which you have come to esteem it?" Kumārajīva replied, "Mahayana Buddhism is profound and pure and clarifies that all existing things have no reality, while Hinayana [Buddhism] is one-sided and is very much stagnant in name and form (nāma-saṃsthāna)." The teacher [Bandhudatta] said, "You explain that all things are entirely empty. This is a very frightening theory. Why have you given up the view that all things exist and stick to the view that everything is empty? You are just like the insane man of former times who ordered a spinning artisan to make beautiful yarn, extremely thin and high-quality yarn. The spinning artisan paid special attention and made yarn as thin as fine dust, yet the insane man still resented that the yarn was too thick. The spinning artisan became very angry and said, pointing into the air, 'This is thin yarn.' The insane man asked, 'Why is it invisible?' The spinning artisan said, 'This yarn is extremely fine. Even a skilled worker of my studio cannot see it. How could other people see it?' The insane man was very happy and paid money to the spinning artisan, who imitated [the insane man and paid his workers], too. All the workers received a good payment but in fact they had produced nothing. Your teaching of emptiness follows this [logic]." Kumārajīva then explained it again, giving similar cases in succession. They earnestly traded questions and answers. More than a month passed. Only then was [Bandhudatta] convinced. The teacher said in wonderment, "This is something that I, your teacher, could not master, yet to the contrary, you, my disciple, have opened up my determination. I verify it right now." He then bowed to Kumārajīva and had him for his teacher. [Bandhudatta] said, "O upādhyāya! You are my teacher of Mahayana [Buddhism], and I am the upādhyāya's teacher of Hinayana [Buddhism]."

All people in the countries of the Western Region completely admired Kumārajīva's excellent talent. Every time [Kumārajīva] gave a talk, all the kings of various countries knelt upright to the side of the raised seat, requiring Kumārajīva to step on them in order to ascend the seat. He was [tremendously] 212

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valued in this way. Kumārajīva's teaching flowed throughout the Western Region and his reputation reached the Eastern River (i.e., China). At that time, Fu Jian (338-385; r. 357-385) was a pretender to the throne in Guanzhong (present-day Shaanxi province). In the foreign regions there were the king of Qianbu (Yar Khoto, near present-day Turfan) and the younger brother of the king of Kucha. They came together and offered a tribute to [Fu] Jian, who granted an audience to them. These two royal members said to Jian, "In the Western Region many rare and precious things are produced. Please dispatch troops and subjugate the region. Then we will submit ourselves to you." In the first month of the year of Dingchou, the thirteenth year of Jianyuan (377), the Grand Astrologer reported to [the throne], "A star appears in the celestial sphere above the foreign countries. There must be a person of great virtue and a wise person who will come to help China." Fu Jian said, "I have heard of Kumārajīva in the Western Region and Śramaṇa Daoan (314-385) in Xiangyang. Could it mean these [two] people?" He immediately sent messengers to find them. In the second month of the seventeenth year [of Jianyuan] (381), the king of Milan, the king of Qianbu, and others again talked to [Fu Jian] and asked him to dispatch troops to subjugate the Western Region. In the ninth month of the eighteenth year [of Jianyuan] (382), Fu Jian sent Cavalry General Lü Guang and the Lingjiang General Jiang Fei, who led the king of Qianbu, the king of Turfan, and others and commanded seventy thousand soldiers to subjugate the countries in the west, such as Kucha and Karashahr. When [the troops] departed Fu Jian held a farewell dinner for Lü Guang at the Jianzhang Palace. Jian said to [Lü] Guang, "The sovereign rules over the world in accordance with the mandate of Heaven, and considers his affection for the people, as if they were his own children, to be the foundation. How could he covet other lands and subjugate them? [The reason for the expedition] is precisely because he wants to find one who has the true teaching in mind. I have heard of Kumārajīva in the Western Region, who deeply understands the essential nature of things, is well versed in yin and yang, and is the head of the scholars of later generations. I admire him very much. Those who are outstanding in virtue and learning are the great treasures of the country. If you gain victory over Kucha, swiftly send Kumārajīva by stagecoach to me." 213

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Before Lü Guang's troops arrived, Kumārajīva warned the king of Kucha, Bo Chun, "Fortune has deserted this country. There is a formidable enemy. The people of the national capital [of China] are coming from the east. You should respectfully cater to them. Do not oppose their vanguard." [Bo] Chun, however, did not listen to him and fought against [the invaders]. [Lü] Guang consequently defeated Kucha, killed [Bo] Chun, and made Zhen, Bo Chun's younger brother, the ruler. [Lü] Guang had already obtained Kumārajīva but he did not infer how intelligent [Kumārajīva] was. He saw that [Kumārajīva] was still young. So he made fun of [Kumārajīva] and treated him as an ordinary person. On the way back [to China], [Lü] Guang halted his troops at the foot of a hill, where the officers and soldiers were already resting. Kumārajīva said [to Lü Guang], "You should not stay here; you will certainly find yourself in a difficult position. You had better move your forces to the hilltop." [Lü] Guang, however, did not accept his admonition. When night came, just as [Kumārajīva] had warned, it rained heavily and floods suddenly arose. The water became several zhang deep and the fatalities numbered in the several tens of thousands. [Lü] Guang secretly thought for the first time that [Kumārajīva] was indeed extraordinary. Kumārajīva said to [Lü] Guang, "This is an unfortunate place. You must not stay here long. I inferred our misfortune and foresaw our fate. You should promptly order [your troops], 'Go back [to China]!' On your way back, I am sure that there will be a land of good fortune in which you can reside." [Lü] Guang followed [Kumārajīva's suggestion]. When they arrived at Liangzhou (present-day Wuwei area of Gansu province), they heard that Fu Jian had already been killed by Yao Chang (330-393; r. 384-393). [Lü] Guang ordered his huge forces to put on plain white clothes [for mourning] and advance south of the city. [Lü Guang] then usurped the title of ruler outside of Hangu Pass, and the [new] era was named Taian. In the first month of the second year of Taian (387), a gale blew in Guzang [in Liangzhou]. Kumārajīva said, "This is an inauspicious wind. There will be a vicious riot but it will be spontaneously settled without much trouble." Later, Kumārajīva's [exact] prediction of this event was verified. Kumārajīva stayed in Liangzhou for years. Since Lü Guang and his son did not propagate the [Buddhist] Way, [Kumārajīva's] profound views were kept within him; he had no chance to propagate the teaching. Fu Jian had 214

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already died so he and [Kumārajīva] did not see each other after all. When Yao Chang usurped the throne in Guanzhong, he also heard of [Kumārajīva's] high reputation and disinterestedly requested [Kumārajīva] to come to [his court]. Because Kumārajīva possessed deep tactical skill and understood various things, Lü [Guang]'s family was afraid that he would contrive plots to benefit Yao [Chang]. So [Kumārajīva] was not allowed to go into the eastern land.

When [Yao] Chang died [in 393] and his son Xing (366-416; r. 394-416) succeeded the throne, [Yao's family] again made a sincere request. In the third month of the third year of the Hongshi era (401) during [Yao] Xing's reign, trees with interlocking branches sprang up in the imperial court, and in the Peripatetic Garden (Xiaoyaoyuan) scallions were transformed into leeks (xie). [Xing] thought these were good omens, saying, "A wise man must be coming." In the fifth month, Xing dispatched [Yao] Shide, a lord of Longxi, to subjugate Lü Long in the west. Long's troops were utterly defeated. In the ninth month, Long presented a memorial to Xing and surrendered. Finally [Xing] could greet Kumārajīva, who entered Guanzhong. [Kumārajīva] arrived at Chang'an on the twentieth of the tenth month of that year.165 [Yao] Xing treated [Kumārajīva] with due honors as the Most Reverend Priest. [Kumārajīva] was extremely favored. Whenever [Xing and Kumārajīva] met they alked to each other for an entire day. When they examined the niceties [of doctrines] to reach the ultimate, they spent a year tirelessly. From the time the great Dharma reached the east (i.e., China) and began during the reign of Emperor Ming (r. 57-75) of the Later Han dynasty, it went through the Wei dynasty (220-264) and the Jin dynasty (264-419), and the sutras and discourses gradually increased. Most of the texts translated by Zhi [Dun] (314-366) and Zhu [Faya], however, were literally incomprehensible and regulated with the principles of Daoist philosophy.166 Xing worshiped the Three Treasures from the time he was young. With an earnest intention he gathered people to talk [about the sutras]. After Kumārajīva arrived and stayed in Chang'an, [Xing] asked him to go to the Western Light Pavilion (Ximingge) and the Peripatetic Garden and translate numerous sutras. Kumārajīva had already recited most of them from memory and there was nothing he had not thoroughly studied. He became [more and more] competent in the Chinese language and his transliteration was fluent 215

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and appropriate. He looked at the texts of old translations and found many mistakes in meanings. This was entirely because the texts translated previously had failed to follow their purpose and did not correspond to [the original] Sanskrit texts. [Yao] Xing arranged for more than eight hundred monks, such as the śramaṇas Senglüe, Sengqian, Faqin, Daoliu, Daoheng, Daobiao, Seng rui, and Sengzhao, to inquire and receive instructions on the doctrines from Kumārajīva. Furthermore, he had the Mahāprajñāpāramitā-sūtra translated. Kumārajīva held the Sanskrit text in his hands, Xing took the old translation sutra in his hands, and they collated one with the other. The meanings newly translated [by Kumārajīva], which were different from the old translation, completely made sense. All the people were satisfied with them and submitted willingly to him; everyone joyfully praised him.

Xing thought, "The Buddhist Way is profound and all the practices are entirely wholesome. It is truly a good ferry to escape from suffering. It is the great law to govern the world." Therefore Xing felt some inclination toward the nine kinds of scriptures and thought deeply about the twelve kinds of scriptures. He then composed the Discourse on Understanding Thoroughly the Three Periods of Existence (Tongsanshi lun) in order to encourage [the people] and show the law of cause and effect. All of the people under the princes respectfully praised his way of edification.

[Yao] Xian, the Great General and Duke of Changshang, and [Yao] Song, the Left Army General and Marquis of Ancheng, deeply believed in the Buddhist Dharma. They often invited Kumārajīva to the Great Temple in Chang'an to speak on new sutras.

Kumārajīva translated both Mahayana and Hinayana [Buddhist] sutras and discourses one after another; more than three hundred ninety fascicles in total. The titles of his translations are listed in another biography of him. They all clearly reveal the mysterious origin of the teaching and illuminate the profound principles.

At that time, righteous people most certainly gathered from throughout the four directions, regardless of distance. [Kumārajīva's] grand work lasts long; it is still admired as the model [of translations] today. Among the Buddhist monks and laypeople who came from every direction there were outstanding people such as Shi Huiyuan (334-416 or 417). [Huiyuan] had learned numerous sutras thoroughly and was a leader of the edification of the teaching left by 216

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[Śākyamuni]. His time, however, was far distant from that of the Sage (i.e., Śākyamuni), and he could not settle some doubtful points of the doctrines. Therefore, he wrote a letter and asked questions to [Kumārajīva]. [Kumārajīva said,] "When people have an audience with a sovereign [in India], they certainly praise his virtue. In the rites to see the Buddha, singing praises is considered to be valuable. The gāthās (four-line verses) and ślokas (stanzas) used in sutras are all examples of this. Through merely translating Sanskrit texts into Chinese, however, much of the elegance and grace [of the language] is lost. Even though the gist is retained [Chinese translations] are very different from [the original Sanskrit texts] in their literary style. It is just as if one chews some food and then gives it to someone else; [the food] not only loses its taste but also causes the other person to feel ill." [Kumārajīva] once composed verses and presented them to Śramaṇa Fahe. [The verses] say:

The mind [as lofty as] a mountain produces the highest virtue, and floating fragrance spreads throughout ten thousand yojanas. The luan bird that cries sorrowfully perches alone on a paulownia tree, and the clear sound of his cries reaches the highest point of heaven. [Kumārajīva composed] ten verses in total. The literary style of all [the verses] was like this.

Kumārajīva was originally fond of Mahayana Buddhism and his determination lay in promulgating it. He often lamented, "If I put pen to paper and write the Abhidharma (i.e., discourse on the Dharma) of Mahayana [Buddhism], what Kātyāyanīputra wrote (i.e., the Apitan bajieandu lun, T. 1543 and the Apitan piposha lun, T. 1546) will be nothing compared to it. At present in China, those who have profound knowledge about this are few. I will give up writing here. What do I have left to discuss?" [Kumārajīva] stopped writing, sadly. He wrote only two fascicles of the Discourse on Ultimate Reality (Shixiang lun) for Yao Xing's sake and annotated the Vimalakīrti nirdeśa-sūtra. The words that came out of his mouth formed a complete composition; there was nothing to correct and delete. His literary style was smooth and courteous, and everything was profound and subtle. As for Kumārajīva's personality, his frame of mind was clean and pure, and his self-confidence stood conspicuous. (i.e., he never compromised with 217

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others). He understood everything according to circumstances. Few people could match him. He had a generous nature; he was benevolent and generous. He kept philanthropy in mind. He effaced himself and was good at inducing others [to follow the Buddhist Way], doing so tirelessly all day long. Lord Yao (i.e., Yao Xing) always said to Kumārajīva, "O Great Master! You are sharp and incomparably awakened. There is none equal to you in the entire world. When you leave this world one day, how can you depart with no one to inherit the Dharma seed?"

Furthermore, Beidu Bhikṣu, who resided in Pengcheng (present-day Tongshan county of Jiangsu province) heard that Kumārajīva was in Chang'an. He lamented, "It has been more than three hundred years since I separated from this boy (i.e., Kumārajīva) for my amusement. I have heard nothing from him and I have not met him again. I only hope that I will have a chance to meet him in my next existence."

Before his death, Kumārajīva realized that [his body consisting of] the four great elements would not recover from illness. He said, "I wish that all that I have translated will be transmitted and circulate in later ages, and that it all will be greatly popular. Today, before many people, I make a sincere vow. If in what I have transmitted there is no mistake, then my tongue will not be burned even after my body is cremated."

On the twentieth day of the eighth month of the eleventh year of Hongshi (409) of the Later Qin dynasty, [Kumārajīva] passed away in Chang'an. This was the fifth year of Yixi of the Jin dynasty. Immediately in the Peripatetic Garden, following foreign customs, his body was cremated. The firewood burned completely and his body was reduced to ash and bone, but his tongue was not destroyed.

[Shi Faxian, a Śramaṇa of the Jin Dynasty]

In Xin Temple in Jiangling (in present-day Hubei province) of the Song dynasty, there was Shi Faxian, whose secular family name was Gong. He was a man from Wuyang in Pinyang prefecture (in present-day Shanxi province). His determination and conduct were intelligent and diligent, and in upholding the rules of deportment he was orderly and majestic. He frequently lamented the disorder and shortage of sutras and Vinayas. So he became determined to seek them out.

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In the third year of the Long'an era of the Jin dynasty (399) along with his monk colleagues including Huijing, Daozheng, Huiying, and Huiwei, [Faxian] left Chang'an for the west and crossed the quicksand. There were no birds flying above and no animals running on land below. They saw nothing but emptiness all around; there were no landmarks to help determine where to go. They conjectured the direction of east or west only by observing the sun, and just indicated their course by [laying a trail of] human bones. There were frequent gusts of hot air and evil spirits. If anyone encountered them he would die. [Fa]xian entrusted himself to [the salvific activity of buddhas or bodhisattvas], left himself to fate, and passed through dangerous areas. After a while [Faxian's group] arrived at the Pamirs (in present-day Xinjian province), where the snow accumulates all year round. There was an evil dragon that emitted a poisonous wind and rained down pebbles and grit. Crossing the mountain pass was dangerous and the cliffs stood a thousand ren high.167 There were roads that had been made in the past by cutting rocks, alongside of which wooden stairways were attached. [The group] crossed altogether more than seven hundred such places. Furthermore, they had to walk on a hanging braided rope bridge cross rivers at more than several tens of spots. All of these were places that Zhang Qian and Gan Fu of the Han dynasty had never reached. Subsequently, they crossed over a snow-covered mountain where they encountered a freezing wind that suddenly came up. Huijing could not speak and shuddered [out of fear].168 He could not advance. He said to [Fa]xian, "I will die here. You should go on and leave me. We cannot die together." As soon as he uttered these words he passed away. [Fa]xian patted [Huijing's face] and said in tears, "It was his fate that he could not accomplish his original intention. What can I do now?" So he kept traveling alone through his own effort and passed through the dangerous mountain area. He traveled through more than forty countries altogether and was about to reach India.

There was a temple more than thirty li from Rājagṛha. [Faxian] was passing by there as the evening closed in. [Fa]xian intended to visit Vulture Peak (Mount Gṛdhrakūṭa). A monk of the temple warned him against going there and said, "The road is very difficult and there are many obstructions. Moreover, there are many black lions that have often [attacked and] eaten people. 219

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How will you be able to reach there?" [Fa]xian replied, "I have already traveled over several tens of thousands of [li] from a great distance and I made a vow to go to Vulture Peak. We cannot expect our life [to be neverending] and we cannot keep breathing [forever]. How could I give up when I have already come this far with sincerity I have cherished for many years? Even though there are dangers and difficulties, I am not afraid of them." Many people tried to stop him but none could. Accordingly two monks [accompanied Faxian] and they saw them off.

[Fa]xian had already arrived at the Vulture Peak in the dusk of the evening. So he intended to stay overnight. The two monks [accompanying him] felt misgivings about this, so they abandoned [Faxian] and went back. [Fa]xian stayed alone on the mountain, where he burned incense and worshiped. He longed dearly for the distant [past] at the old site just as seeing the sacred image [of the Buddha]. At midnight three black lions appeared, and they approached and crouched down in front of [Fa]xian. They licked their lips, waving their tails. [Fa]xian chanted a sutra without cessation and thought of the Buddha wholeheartedly. The lions then lowered their heads, dropped their tails, and prostrated themselves at of [Fa]xian's feet. [Fa]xian patted them with his hands and said an incantation, "If you want to kill me, just wait until I finish chanting [the sutra]. If you are here to test me, you should withdraw from this place." The lions left after a while. Next morning, he returned [from the mountain]. The road was difficult and dark with many obstructions. There was only one path he could follow to pass through. Before he had walked one li or more, he suddenly came across a monk, about ninety years old. [The old monk] was shabbily dressed but he had a superior and profound air. Even though [Fa]xian was aware that [the old monk] was elegant and lofty, he did not realize that [he] was a holy man. Moreover, after that [Faxian] met a young Buddhist monk and asked him, "Who is the old man I saw earlier?" [The young Buddhist monk] replied, "He is the great disciple [of the Buddha], the dhūta Kāśyapa." [Fa]xian greatly regretted [that he had not recognized the great monk]. Following after [Kāśyapa,] he came to a mountainous place. There was a horizontal rock blocking the entrance to [Kāśyapa's] house and [Faxian] could not enter. [Fa]xian wept and then left that place.

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[Faxian] went on and arrived at the Kāśi kingdom. There was a whiteeared dragon in the kingdom and every [year the dragon] came to an agreement with many monks and caused the state to be prosperous. All the people had faith in and were devoted to [the dragon]. Śramaṇas set up a house for the dragon and arranged food of merit. At the end of the summer retreat every year, the dragon was always transformed into a small snake with white ears. All the people knew that this was the dragon. They put some cheese on bronze plates and the dragon was placed in the center [of the bronze plates]. [All the monks] from the superior to the inferior performed this rite. The dragon then turned into a small snake from head to tail and left there. This was performed once a year. [Fa]xian saw [the rite] with his own eyes, too. Afterward [Faxian] arrived in Central India. At Heavenly King Temple (Tianwangsi) south of King Aśoka's stupa in Pāṭaliputra, in Magadha, he obtained the Mahāsāṃghika-vinaya (Mohe sengqi lü, T. 1425). Furthermore he obtained the Extract of the Sarvāstivāda-vinaya (Sapoduo lüchao), the Za apitanxin, the Xian jing,169 the Fangdeng niyuan jing (T. 376), and other texts. [Fa]xian stayed there for three years, studying the Indian language and scriptures. He transcribed [scriptures and images] in his own hand. Thereafter he entrusted [copies of the] sutras and images to merchants. [Faxian] reached Siṃhala (present-day Sri Lanka). [Originally] more than ten people had been traveling with [Fa]xian. [Along the way] some stayed [at a place that they liked] and some others had died. Looking at his shadow, he was always alone and he lamented in his mind. When he unexpectedly saw a merchant offer a moon-shaped silk Chinese fan before a jade image he unwittingly shed tears in sadness. [Faxian] stayed [in Siṃhala] for two years. He obtained the Mahīśāsaka-vinaya (Mishasai bu hexi wufen lü); two Āgama sutras, the Dīrghāgama and the Saṃyuktāgama; and the Zazang [jing] (T. 745), none of which had yet been introduced into China. [Faxian] entrusted all [these scriptures] to some merchants on a big ship, and then he crossed the sea to return [to China]. There were about two hundred people on the ship. They encountered a windstorm and the ship sprang a leak. All the people were uneasy and afraid. They grabbed up miscellaneous things and threw them [overboard in order to help lighten the ship]. [Fa]xian was afraid that they might throw out his sutras and images, so he wholeheartedly 221

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prayed to Avalokiteśvara, and took refuge in all the Buddhist monks of China. The ship went on, following the wind, and sustained no damage. More than ten days later the ship reached Yepoti.170 After staying there for five months, [the ship and passengers] again followed the other merchant [ship] east, to Guangzhou.

More than twenty days after setting sail a sudden gale came up at night, and [the people on] the ship were terrified. All the people discussed among themselves and said, "Having this śramaṇa on board puts us in a difficult position. We cannot allow all the people to die for the sake of one person." They all wanted to push [Faxian off the ship]. Faxian's donor (dānapati) raised his voice and scolded the merchants in a loud voice, "If you throw this śramaṇa off the ship, then drop me off, too. Otherwise, you will be killed. The sovereigns of China believe in the Buddha and respect Buddhist monks. If I reach there, I will tell a ruler [about this incident] and surely you will be accused of the crime." The merchants turned pale and looked at each other, and they stopped the plot. They had already run out of water and all the provisions were used up as well. They did nothing and resigned themselves to the wind, following the current.

Suddenly they reached shore and saw the green of pigweeds and beans growing profusely. They knew [they had reached] Chinese land but they could not surmise what area it was. They immediately went on board and [the ship] entered into a creek. They looked for a village and found two hunters. [Fa]xian asked them, "What region is this?" The hunters replied, "This is the south shore of Laoshan in Changguan prefecture in Qingzhou (present-day Shandong province)." The hunters returned and reported [on Faxian's group] to Governor Li Yi, who originally believed in [the Buddhist Way] respectfully. He suddenly heard the śramaṇa arriving from a distance and personally came out to greet [Faxian] and showed appreciation of his efforts. [Fa]xian, carrying the sutras and images, followed [the governor to [the city].

Soon thereafter [Faxian] intended to return to the south. The Regional Inspector of Qingzhou asked [Faxian] to stay over the winter. [Fa]xian answered, "I cast myself into a land to which I had not expected to return. My resolution lies in spreading [the Buddhist Way] throughout the world. I have not yet 222

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achieved what I had hoped to. I cannot stay here for a long time." Consequently he left for the south and arrived at the capital city [of the Eastern Jin dynasty]. Following the foreign meditation master Buddhabhadra, in Daochang Tem ple, [Faxian] translated more than a million words of sutras, Vinayas, and commentaries on sutras (Abhidharma). [The translations] were widely circulated for edification, and they all helped [people] learn [the Buddhist Way]. A family, whose name has been lost, lived near the Zhuque Gate and had believed in the edification of the true [Dharma] from generation to generation. [Members of this family] had copied a sutra with their own hands, chanted it, and offered to it. They did not have a room exclusively for the sutra; [the sutra] was placed in the same room along with miscellaneous other books. Later, wind and fire abruptly started up and spread to their house. All their property and goods were burned. Only the Nirvāṇa-sūtra remained, completely untouched, and was found undamaged amid the ashes. There was no change in its physical condition. [This story] was passed on to all the people of the capital city, and everyone sighed in wonderment at the marvel. Some other sutras and Vinayas [that Faxian had brought back were not translated].171 [Faxian] later came to Jingzhou (in present-day Hubei province), and passed away at Xin Temple at the age of eighty-six Chinese years old. All the people grieved extremely and lamented [his death]. There is a separate large biography about his pilgrimage to various countries (i.e., Biography of the Eminent Monk Faxian, T. 2085).

(The two stories above are found in the Biographies of Eminent Monks compiled in the Liang dynasty [Liang gaoseng zhuan].)

[End of] Fascicle Twenty-five of

A Forest of Pearls from the Dharma Garden

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