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Chapter Eighteen

Previous Existences

(This chapter consists of four parts:) (1) Introduction, (2) Quoted Testimonies, (3) Habits from Former Existences, and (4) The Five Supernatural Powers. 1. Introduction

Actions are diverse. Paths of relationships from previous existences are numerous. There is long and short in life span. The principle of brightness and darkness is transitory. Truly it is because of good or evil karmic causes. Due to these causes, there is obscuration or clarity in reward or retribution, a person has recollection for many kalpas, or he thinks of an object generation after generation, or he has remembrance in only one existence, or he only knows present [existence]. Therefore, ordinary people and sages are far apart from each other and previous existence lengthens and shortens. Even if you entrust to divinity and are grateful for sacredness, the habitual vapor (vāsanā) remains. If you remove delusion and see the truth, the playful mind still exists. Except for [bodhisattvas] who ascend the ten stages in rank, [one's] practice [to attain highest, perfect enlightenment] fully takes a trikalpaasaṃkhyeya (sanqi).172 How can you eternally cut off the cause which brings about an effect of the same nature (xiyin; sabhāga-hetu) and gratefully receive a wonderful reward in the present [existence]?

2. Quoted Testimonies

First, the [Apidamo dapi]posha lun (T. 1545) says:

In the heavenly realm there are also those who know others' thoughts with the wisdom of knowing the locus of their former existence and that of others (shengchu de zhi). This, however, goes into particulars. Therefore it is not explained separately here. It is just as I have already explained 225

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Therefore, the [Apidamo dapi]posha lun says:

[Those in the human realm do not have the wisdom of knowing the locus of their former existence and that of others.] What is the reason for this? This is because they do not possess the ability of the field of merit (puṇyakṣetra; a monk or a buddha). It is because [human beings] have excellent wisdom, such as that of seeing, hearing, and speaking, which obscures and damages [their wisdom of knowing the locus of their former existence and that of others]. It is because they have the ability to know others' thoughts, and wisdom such as the wisdom that arises from a vow (yuanzhi; praṇidhi-jñāna), and [the wisdom of knowing the locus of one's former existence and that of others] is concealed [by this ability and wisdom]. Commenting on this, I should make this explanation. In reason there is nothing wrong in that in the four realms (i.e., the realms of hell, hungry ghosts, animals, and asuras) one knows of each of the five realms (i.e., the human realm and the four realms) through the wisdom of knowing the locus of their former existence and that of others. Second, someone asks, "In the human realm there is also a kind of wisdom that arises from innate thought (benxing nian sheng zhi), through which people should be able to know others' thoughts. Why do you not explain about this?"

I answer, "As for why I should explain it and yet do not, you must know there is something incomplete in this meaning. Furthermore, such instances are few. Therefore, I do not explain. That is to say, since in the human realm there are very few who attain this wisdom, I do not explain it."

The [Apidamo dapi]posha lun further explains:

This wisdom (i.e., wisdom that arises from innate thought) originates from inoffensive conduct (bunaohaiye). If there is a sentient being who can uphold [wholesome] bodily and verbal actions and who does not annoy others, when he is in his mother's womb he must be magnanimous; 226

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he is not troubled by the two tactile senses of cold and hot, and he does not cause his mother's stomach to be troubled by impure, vitiated blood; when he comes out of the womb he is not pressed hard by [the passage through] his mother's vagina and [the experience of birth] does not cause his mind to become distracted, either.

Because of these causes and conditions, this person is clearly conscious and awakened. He knows what happened in his previous [existence]. If you do not know now [what happened], it is truly because you went against the matters mentioned above. Since you have forgotten [your previous existence] and are confused, you cannot know it.

Someone asks, "Do the beings in each realm know how many realms of existence there are?" I answer, "It is also just as the [Apidamo dapi]posha lun explains. Heavenly beings know about the five realms; human beings know about the four realms, (but do not know about the heavenly realm); [hungry] ghosts know about the three realms; animals know about the two realms; and beings in hell only know about matters in hell. Beings in the upper realms are superior so they can know of the lower [realms], but beings in the lower realms are inferior and therefore they cannot know of the upper [realms]." Someone asks, "If [beings in the lower realms] are inferior and therefore they do not know of the upper realms, why do sutras say that dragon kings such as Susaṃsthita and Elāpattra can know what the eminent one Śakradevendra thinks?" I answer, "Just as the [Apidamo pi]posha lun (T. 1546) explains, these are all inferences, not right cognition. It is just as when Śakra-devendra intended to fight against the asuras, the bones on the back of the dragon king Susaṃsthita spontaneously produced a sound. He then thought to himself, 'I have now produced a loud voice from the bones of my back. Surely I know that all heavenly beings will certainly fight against the asuras with me. They must need me.' After having this thought he immediately left to go to Śakradevendra's side. "Moreover it is just as when Śakra-devendra wanted to play, fragrant hands spontaneously appeared on the dragon king Elāpattra's back. Then he thought to himself, 'Now fragrant hands have appeared on my back. I surely know that Śakra-devendra wishes to play in a garden. He must need me.' 227

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After having this thought he immediately transformed himself [into an elephant] and created thirty-two elephants; there were altogether thirty-three [elephants]. On the head of each [elephant] six tusks emerged. On each tusk seven great treasure ponds emerged. In each pond seven stems of lotus flowers appeared. Each lotus flower produced seven leaves. On each leaf seven jeweled raised platforms showed themselves. On each raised platform seven jeweled screens arose. In each screen there were seven heavenly maidens. Each heavenly maiden had seven attendants. Each of the attendants had seven girl musicians. Every girl musician played heavenly music. After making this transformation, in as brief a moment as it takes to flex and stretch out one's arm, [Elāpattra] came before Śakra-devendra's palace, where he stayed. After seeing [Elāpattra], Śakra-devendra ascended onto [Elāpattra's] original head together with his dependents. Other assistant ministers from Trāyastriṃśa Heaven, each leading their dependents, ascended onto the heads of the remaining thirty-two [elephants]. After every being [had been seated on their mounts], [Elāpattra] then flew up and traversed the sky, and [they all] quickly went to a pleasure garden. "With this testimony it is also known that these are inferences, not right cognition. From this quoted incidence it is testified and known that [beings of] the upper realms know of the lower realms but [beings of] the lower realms do not know of the upper realms. This reason, however, has not yet been settled. It is just as if a wolf of the lower realm was aware of the woman's mental state and took her child's life.173 This precisely indicates that [beings of] the lower realms can know of the upper realms. Why do you say that [beings of] the lower realms do not know of the upper realms? On the basis of many cases it is said that [beings of] the upper realms can know of the lower realms and [beings of] the lower realms cannot know of the upper realms. If you seek to know more about this, [beings of] the upper and the lower realms may know each other in common. It is impossible to quote [such cases] in detail."

Again, as the Xin posha lun (i.e., Apidamo dapiposha lun) says: In Rājagṛha there was a butcher called Qiezha.174 He was King Ajātaśatru Vaidehiputra's intimate childhood friend. He had once addressed Crown Prince [Ajātaśatru Vaidehiputra], "When you ascend the throne, which of my wishes will you grant me?" The crown prince told him, "I should grant 228

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you whatever you wish." Later Ajātaśatru Vaidehiputra killed his own father and established himself [as king]. Qiezha thereupon attended to the king and begged him to grant his wish. The king said, "Ask me whatever you like!" Qiezha addressed [the king], "I wish for you, king, to allow me to monopolize the butchering trade in Rājagṛha." The king then said, "Why do you ask me now for this evil wish? Aren't you afraid of suffering in future [existences]?" The butcher addressed the king, "For all good and evil conduct there is entirely no effect. What are you afraid of?" The king thereupon asked him, "How do you know this?" Qiezha said to the king, "I recall that in my past six existences I always worked in the butchering trade here in Rājagṛha. In my last existence I was reborn in Trāyastriṃśa Heaven, where I received much pleasure and happiness. Following my death in that heaven, I was reborn here in the human realm. I was able to have an intimate friendship with you, king, when I was a child. Accordingly, I know that for good and evil conduct there is certainly no effect." When the king heard this, he gave rise to doubt. So [the king] went to speak to the Buddha. The Buddha said to the king, "This is not a lie. That butcher however, once gave a meal to a pratyekabuddha. He made an evil vow, 'Please let me always monopolize the butchering trade in Rājagṛha and later attain rebirth in heaven.' Due to the cause of his good conduct [in offering food to a pratyekabuddha] his wish was fulfilled. The fruition he was given for the previous distinctive conduct has now been exhausted, [however]. In seven days he will surely die and will be reborn in Raurava ("Shrieking") Hell. He will receive the retribution of sufferings one after another for his previous conduct in the butchering trade. Therefore, with this wisdom (i.e., the wisdom that arises from innate thought) people may know of their [former] seven existences at the maximum. "Moreover, someone said, 'With this [wisdom] people are able to recall matters of their [former] five hundred existences at the maximum. Namely, there was a bhikṣu who remembered that he had fallen in the realm of hungry ghosts in his past five hundred existences. When he thought of the suffering of starvation he had endured, sweat ran all over his body and he was terrified and distressed deep in his heart. So he stopped all activities and vigorously purified himself. Later, after a long period of time, he attained the srota-āpatti-phala.'

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A Forest of Pearls from the Dharma Garden, Volume IV "Again, there was a bhikṣu who remembered that he had fallen into hell for his past five hundred existences. When he thought of the suffering he had received in hell, blood poured out from the pores of his skin. His body and clothes became terribly filthy and stank. Every day he went to a river to bathe and wash his clothes. The people said, 'He clings to a river and considers [his practice] to be pure.'"175

Furthermore, the Sapoduo lun says:

Question: "What differences are there between the wisdom that arises from a vow and the wisdom of knowing former existences?" Answer: "The wisdom of knowing former existences is about knowing the past, while the wisdom that arises from a vow is about knowing the three periods of existence. The wisdom of knowing former existences is about knowing defilement (sāsrava), while the wisdom that arises from a vow is about equally knowing both the defiled and the undefiled. The wisdom of knowing former existences is about knowing one's past [existences], while the wisdom that arises from a vow is about knowing [the past existence] of both oneself and others. The wisdom of knowing former existences is about knowing from one's present existence to the next in order, while the wisdom that arises from a vow is about knowing [one's existence to another existence in any timeframe,] skipping over a hundred kalpas in an instant. Regarding the reason why animals could talk in ancient times and why they cannot talk at the present time, it is thought that at the beginning of a kalpa (i.e., when the universe emerged) there were first only human and heavenly beings and [beings of] the three evil realms did not yet exist; all were from the human and heavenly realms. Since [the animals] had habits close to that of their previous existences (i.e., as human beings), they could talk. Presently animals mostly come from the three evil realms. Therefore they cannot talk." Moreover, the Posha lun explains:176

It is said that with self-nature wisdom of knowing the locus of one's former existence (shengchu zixing zhi) one is able to know past former existences as well as others' thoughts. Even if people did not cultivate causes [for 230

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this wisdom] at the place of their rebirth, their self-nature knows. This wisdom spreads throughout the five realms, but there [are differences in the] strength [of its operation]. In the four realms, the three evil realms and the heavenly realms, the operation [of this wisdom] is strong. In the realm of human beings it is weak. Why is this so? It is because in the realm of human beings there are wisdoms such as the wisdom of speaking and looking at each other (zhanxiang yan zhi), the wisdom revealed through cultivating meditation (xiu chan fa zhi), up to the methods to know others' thoughts (taxin fa). [The self-nature wisdom of knowing about the locus of one's former existence] is obscured and hidden by these wisdoms. Therefore, even though [the self-nature wisdom of knowing about the locus of one's former existence] operates to some extent, it is weak and obscure, and does not reveal."

Just as the Xin posha lun (i.e., Apidamo dapiposha lun) says: If all sentient beings, when they see a precipitous and narrow place, repair and widen it, thereby allowing passers-by to have no difficulty [crossing over that place], due to the power of that karma they will not have the suffering from the pressure in their mother's womb.177 Therefore they attain this wisdom. There are other views. If all sentient beings give various great, wonderful food and drink to others, due to the power of that karma they are able to attract this wisdom. If all sentient beings do not do actions that trouble and disturb others and always do things to plentifully benefit others, due to this karma they are not afflicted by diseases such as a cold, a fever, asthma, or a chest ailment when they are in their mother's womb. When they come out of the womb they have no suffering from pressure [during the birth process]. Therefore they can recall all the events of their former existences. Accordingly there is this view, "If all sentient beings do not receive suffering from numerous diseases and pressure when they are in their mothers' wombs and when they come out of the womb, they should all be able to recall the things that happened in their past existences. They, however, forget all of this due to their mothers' diseases and the suffering of the pressure [of the birth process]."

Third, [the Apidamo dapiposha lun says:]

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In the realm of hungry ghosts there is the wisdom of knowing the locus of one's former existence and that of others and [hungry ghosts] know others' thoughts. How is this known? In olden times there was a woman who was bewitched by a spirit, and was emaciated and about to die. A master of the black arts asked the spirit, "Why do you annoy this woman now?" The spirit replied, "This woman continually destroyed my life during my past five hundred existences. During my past five hundred existences I always destroyed her life as well. We have resentfully taken reprisal against each other and it has not yet come to an end. If she can give up, I can do so, too."

The master of the black arts consequently reported this to the woman, "If you hold your life dear, you must give up your hatred [toward the spirit]." The woman replied, "I have already given it up." The spirit saw that the woman had not given up the hatred in her mind at all, that she was afraid of losing her life, and that she had lied about having already given up. Thereupon [the spirit] killed her, disregarded her, and departed. Fourth, "How is it known that there is the wisdom of knowing one's former existences in the realm of animals?" The answer is found in the [Apidamo dapi]posha lun:

In ancient times there was a woman who left her child in a place and then went to another place by chance. A wolf took her child away. The mother saw it happen and chased them, saying, "Wolf! Why have you taken my child away?"

The wolf replied, "You are my enemy. Formerly, during five hundred existences you continually ate my child. Now I also wish to kill your child for five hundred existences. This is the resentment between foes, mutual reprisal. This must be due to natural law. Why do you bear anger?" After making this response, [the wolf] further said, "If you can give up killing with hatred, I will then let your child go."

The child's mother replied, "I give up my hatred."

At that time the wolf immediately stood up and pondered. [The wolf] observed the woman's mind and then knew that she had not given up [her hatred]. [The wolf] said, "Although you said [you have given up your 232

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hatred], you still have not given it up in your mind." After saying this, [the wolf] swiftly took her child's life and left.

This is the spontaneous cognition of former existences (zishi suming) and is good testimony that [the wolf] knew the woman's mind. [Beings of] other realms, from spirits to heavenly beings, also recognize their former existences and know others' thoughts. It is thoroughly explained in all the chapters before and after, in sutras and discourses. I do not trouble you by repeatedly explaining this. These two wisdoms, however, are not the seed wisdom (i.e., omniscience). Regarding the two kinds of wisdom, that of knowing others' thoughts and that of knowing one's former existences, they arise and are attained only according to quiet thought or meditation. [The seed wisdom] is spontaneously acquired as a reward and exercised even in distracted thought. Therefore it is known [the two former types of wisdom] are not [the seed wisdom]. Fifth, "How can those who have the self-nature wisdom of knowing their former existence and that of others (zixing summing zhi) be reborn in hell?" The answer is found in the Nirvāṇa-sūtra:178

Five hundred brahmans came into hell after being killed by the king of the Xianyu kingdom.179 They gave rise to the three kinds of wholesome thoughts and recalled what they had originally been. This is precisely a testimony for it. Moreover, as a discourse explains, sentient beings in hell are also able to know the hell wardens' thoughts. This is also a testimony for it.

3. Habits from Former

Existences (Pūrva-abhyāsa)

Just as the Foshuo shiziyue fo bensheng jing (T. 176) says:180 The Buddha stayed in the Kalandaka Bamboo Garden near Rājagṛha together with great bhikṣus, a thousand two hundred and fifty bhikṣus, and a hundred bodhisattvas. At that time among the crowd there was a bodhisattva-bhikṣu called Vasumitra. He wandered around the bamboo garden and climbed up and down a tree. His voice sounded like that of a rhesus monkey. Or he did a performance, spinning three bells. At one time various wealthy people and passers-by gathered to watch [his performance]. 233

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When the people gathered his body was suspended in the air. He jumped to a branch of a tree and spoke in the voice of a rhesus monkey. Vulture Peak (Mount Gṛdhrakūṭa) is a bodhisattvas' place where eightyfour thousand golden-colored rhesus monkeys gathered. Bodhisattvas repeatedly performed various kinds of transformations, which made [the monkeys] happy. At that time all the people said, "These śramaṇas, Śākyamuni's disciples, are just playing like children, confusing and deluding people. No one gives any credence to the evil they do. Moreover, they do unlawful things with birds and beasts." This bad reputation spread all over Rājagṛha. There was a brahman who reported this to Great King Bimbisāra, and when the king heard this report he detested all Śākyamuni's disciples. Then he issued an imperial edict to Elder Kalandaka. He asked, "What are all of Śākyamuni's disciples and the numerous rhesus monkeys that gather in your garden doing? Does the Tathāgata know about this?" The elder reported to the king, "Vasumitra frequently performs transformations and makes all the rhesus monkeys happy for a moment. All the heavenly beings rain down flowers, which are used as offerings. I have no idea what they are doing." At that time the great king, leading [his attendants] in front and behind, went to visit the Buddha's place. From the distance he saw the Worldhonored One, whose body emitted light. [The Buddha] looked like a purplish-gold mountain and caused all of the great assembly to be equally golden-colored. Reverend [Vasu]mitra, as well as eighty-four thousand rhesus monkeys, became golden-colored too. At that time all the monkeys saw that the great king was coming and they made various wonders. One among them picked flowers and offered them to the great king. After seeing this, the king together with the great assembly came to the Buddha's place. [King Bimbisāra] bowed to the Buddha, circumambulated [the Buddha] in a clockwise direction three times, withdrew, and sat to one side. [The king] addressed the Buddha, "What merit did these all rhesus monkeys make in their former existences that their bodies are now golden-colored? And what sin did they commit to have been reborn in the realm of animals? What merit, moreover, did Reverend Vasumitra plant in his former existences in order to be reborn in a wealthy family and [to be able] to renounce the world and study the [Buddhist] Way? Furthermore, what sin did he commit by not practicing the observance of 234

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the precepts, to now perform accompanied by rhesus monkeys, to possess a singing and talking voice like that of a rhesus monkey, to cause non-Buddhists to laugh at him, even though he was reborn in the human realm and fully possesses all the faculties [of a human being]? Please, Heavenly Honored One, discriminate [these things] for me and make me understand." The Buddha said to the king, "Listen attentively! Think of this with good intentions! I will discern and explain it for you. In ancient times, innumerable kalpas ago, a buddha called Dīpaṃkara appeared in the world. After that buddha passed away, all the bhikṣus practiced the Buddhist Dharma in hills and valleys. They observed the Buddhist precepts as firmly as a man protects his eyes. Because of this they attained arhatship. "At that time there was a rhesus monkey in a desert valley. [The monkey] came to an arhat's place. When he saw the arhat sitting in meditation and entering into samādhi, he grabbed the arhat's sitting cloth and wore it like a kaṣāya. Following the śramaṇas' way he bared his right shoulder, lifted up a bronze censer, and circumambulated the bhikṣu.

"At that time that bhikṣu emerged from samādhi and saw that this rhesus monkey had a good, wholesome mind. He snapped his fingers and told the rhesus monkey, 'O Dharma child! This very moment you should awaken the aspiration for highest bodhi.' The rhesus monkey heard this and jumped about in joy. [The monkey] prostrated, respectfully worshiping the bhikṣu. He stood up, picked flowers, and scattered them over the bhikṣu. At that time the bhikṣu explained the Three Refuges to the rhesus monkey. Then the monkey immediately rose up and said, with his paws clasped in prayer, 'O Great Virtue! I would like to now take refuge in the Buddha, Dharma, and Sangha.' The bhikṣu endorsed the Three Refuges for him [and said,] 'Next you must show repentance and completely confess your sinful acts. I attained arhatship and I can remove the immeasurable serious sins of sentient beings.' Politely, in this way, [the bhikṣu] completed the [endorsement of] the monkey's taking the Three [Refuges] and repentance, and said to it, 'O Dharma child! You are now clean and pure. This is called a bodhisattva. You are now completing your life. After receiving the five precepts, seek highest, perfect enlightenment!' At that time, relying on the teaching, the rhesus monkey received [the five precepts], having already completed making a vow, and jumped about in joy.

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"[The rhesus monkey] then ran up a high mountain and climbed up into a tree, then fell down and died. Because he had received the five precepts he terminated the karma of animal rebirth. He was then reborn in Tuṣita Heaven, where he met a bodhisattva who takes up a buddha's place in the next life. [The bodhisattva] spoke to him about the aspiration for highest bodhi. Then [the former rhesus monkey] held heavenly flowers and sent them down to the desert valley as an offering to the arhat. The arhat saw [the flowers] and immediately smiled. He said, 'O Heavenly King! Reward and retribution for good and evil conduct are just like a shadow that follows a form. They are not separate from each other after all.' He said in verse: Karma can adorn you yourself.

In all places it follows your next existence. The Dharma that is retained (avipraṇāśa) is just like a certificate. Karma is just like a loan.

You are now reborn in heaven,

Because of the karma of the five precepts. Your former self fell down [to the realm of animals] as a monkey, Following the existence in which you violated the precepts. The existence in which you observe the precepts is a ladder to heaven. Violation of the precepts results in being boiled in a cauldron. I see a person who observes the precepts, Whose body is adorned with light.

In a wonderful tall pavilion of seven treasures, All heavenly beings serve him.

His bed and curtains are made of many treasures. He has maṇi gems, flowers, and a necklace of precious stones. He meets a future buddha,

Who gives him pleasure by speaking the excellent Dharma. I see a person who violates the precepts. He falls into hell.

His tongue is plowed by an iron plow. He must lie on an iron bed.

Molten copper flows on all four sides of his body. It burns and destroys his body.

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Or he is placed on a mountain of blades,

In a forest of swords, in boiling excrement,

In a river of ashes, or in the cold icy hell.

He must eat iron pellets and drink molten copper.

Sufferings like these are

Continually put on him, just like a necklace of precious stones. If you want to leave behind numerous difficulties,

Not fall into the three evil realms,

Wander about the path of heaven,

And go beyond and attain nirvana,

You must diligently observe the pure precepts,

Give donations, and cultivate a pure life.

"After speaking this verse the arhat remained silent. A son of Heaven, the former rhesus monkey, addressed him, 'O Great Virtue! What sin did I commit to have been reborn in the realm of [animals] as a rhesus monkey in my former existence? And what merit did I have in order to have encountered you, Great Virtue, and to be able to escape from the realm of animals and be reborn in heaven?'

"The arhat replied, 'In ancient times, in this Jambudvīpa world a buddha appeared. He was called Baohui Tathāgata.181 After he entered nirvana, during the period of the semblance Dharma, there was a bhikṣu called Padmagarbha. He often befriended sovereigns, wealthy people, and laymen. He lived a dishonest life; he engaged in flattery and perversion, and did not practice observance of the precepts. After death he fell into Avīci Hell. Just like when lotus flowers spread over [a pond], he fully covered the eighteen divisions [of hell] where he received all sufferings. A life span [in Avīci Hell] is one kalpa. After the completion of one kalpa he was again reborn [in hell]. In this way he experienced all the great hells for fully eighty-four thousand kalpas. He came out of the hells and fell into the realm of hungry ghosts. He went through eighty-four thousand years [there], swallowing molten copper. He came out of the realm of hungry ghosts and again fell into the realm of [animals], cows, pigs, dogs, and monkeys. He experienced five hundred rebirths into the bodies of each of [these four animals]. Due to the condition of having previously made 237

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offerings, observed the precepts, and taken the vow as a bhikṣu that are essentially important, you have now encountered me and attained rebirth in heaven. The bhikṣu who observed the precepts is precisely myself, and the self-indulgent bhikṣu was exactly yourself. The son of Heaven, the former rhesus monkey, heard these words and was astonished; his hair stood on end. He repented his former sin and then returned to heaven.'" The Buddha told the great king (i.e., Bimbisāra), "As for the rhesus monkey, although he was an animal, once he encountered the arhat he received and held the Three Refuges as well as the five precepts. The merit conditioned by his former existence surpasses the extremely serious evil karma of a thousand kalpas. So he could be reborn in heaven and meet a bodhisattva who takes up a buddha's place in the next life. From this time on, he will meet a buddha inumerable times, purely cultivate moral practices, possess the six pāramitās, and abide in the stage of nonretrogression for realizing highest, perfect enlightenment. In his very last existence he will come after Maitreya and later he will achieve highest, perfect enlightenment and [become] a buddha called Shiziyue Tathāgata." The Buddha said to the great king, "If you wish to know who Shiziyue Buddha of that country is, it is Vasumitra Bhikṣu, who is here in this assembly now." When the king heard this statement he promptly stood up, and [worshiped] with joined palms. There was a [cold] sweat all over his body and he wept sorrowfully, dripping tears. He repented, reproaching himself. Facing Vasumitra, he bowed his head to the ground, took [Vasu mitra's] feet in his hands, and placed his head on them in worship. He repented of the sin he previously made.

The Buddha said to the great king, "If you wish to know what these eighty four thousand golden colored rhesus monkeys were, in ancient times, during the period of Krakucchanda Buddha, there were altogether eightyfour thousand bhikṣuṇīs in the two states of Vārāṇasī and Kauśāmbī. They engaged in unlawful activities and violated various important precepts. They were as wildly stupid and ignorant as crazy rhesus monkeys. When they met a good bhikṣu they looked upon him as if he was a traitor. "At that time there was an arhat bhikṣuṇī called Shan'anyin.182 She preached the Dharma for [the people] at great length. [The eighty-four thousand bhikṣuṇīs] harbored indignation [toward her]. Then the arhat 238

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bhikṣuṇī saw that all the evil [bhikṣuṇīs] did not engender wholesome minds. Accordingly, she gave rise to benevolence. She soared up into the air and made eighteen transformations. On that occasion all the evil [bhikṣuṇīs], seeing the transformations, took off their gold bracelets and scattered them over the arhat bhikṣuṇī, [saying], 'We pray that we will be reborn with a golden-colored living body. We now repent of all our former evils.' At that moment the bodies of all the evil bhikṣuṇīs broke down and they died and fell into Avīci Hell. They passed through [all the hells] in sequence for ninety-two kalpas, continually reborn in hells. Then they came out of the hells. For the next five hundred existences they were always hungry ghosts. They came out of [the realm of] hungry ghosts. In the next thousand existences they were always rhesus monkeys [in the realm of animals]. Their bodies were golden-colored. "O Great King! You must know that the eighty-four thousand bhikṣuṇīs who violated the precepts and who reviled the arhat bhikṣuṇī of that time are now all the eighty-four thousand golden-colored rhesus monkeys in this assembly, and the one who made offerings to all the evil bhikṣuṇīs at that time is now you, Great King. Because of the habits from former existences, all the rhesus monkeys hold flowers and incense and offer them to you, Great King. Those corrupted bhikṣuṇīs at that time are now Kokālika and the king's five hundred eunuchs." The Buddha told the great king, "You must be careful in all your bodily, verbal, and mental acts."

At that time King Bimbisāra heard what the Buddha said. Facing the Buddha, he repented and felt ashamed of and reproached himself. He was suddenly liberated in mind and achieved the anāgāmi-phala. The eight thousand men led by the king asked him for permission to renounce the world and [the king immediately granted them their wish.] They all accomplished arhatship. All the remaining sixteen thousand people awakened the aspiration for enlightenment (bodhicitta). All eighty thousand heavenly beings together awakened the aspiration for enlightenment, too. When eighty-four thousand golden-colored rhesus monkeys heard the story of their past existences they felt ashamed and reproached themselves. They circumambulated the Buddha a thousand times and repented before the Buddha. They all awakened the aspiration for highest enlightenment. 239

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A Forest of Pearls from the Dharma Garden, Volume IV They follow each life span and after death they are reborn in Tuṣita Heaven, meet Maitreya, and attain the stage of nonretrogression for realizing highest, perfect enlightenment. Furthermore, after incalculable nayutas or asaṃkhyas [of time], as many kalpas as there are grains of sand in the Ganges River have passed, they will be able to attain buddhahood. Eighty-four thousand [buddhas] will appear in the world, one after another. Each of them will last a kalpa. The kalpa will be called "great light" (mahāprabhāsa). They will all equally be called King Fujin-guangming (?) Tathāgata. Furthermore, the [Foshuo] chuchu jing (T. 730) says: The Buddha said, "Gavāṃpati, who already attained the path of arhatship, chews the cud." A disciple asked the Buddha, "Why?" The Buddha replied, "In his former existences he was a cow for seven hundred generations. In the present world he attained the [Buddhist] Way. Since the habit [from his former existences] has not yet come to an end, he chews the cud [just as a cow does]."

[The story mentioned above] is also in accordance with the [Da] zhidu lun (T. 1509).

Someone asks, "Why was he (i.e., Gavāṃpati) a cow?" I answer, "It is because in the past he passed through someone else's grain field, took five or six grains of millet, tasted them, and spit them out on the ground. Since he damaged another person's millet, he [was reborn as] a cow. Because he was a cow for many [generations], he has a cow's feet and chews the cud."

4. The Five Supernatural

Powers

Just as the Pusa chutai jing (i.e., the Pusa cong doushutian jiang shenmutai shuo guangpu jing, T. 384) says:

At that time Miaosheng Bodhisattva183 addressed the Buddha, "O Worldhonored One! What Dharma does a bodhisattva who possesses the five supernatural powers learn in order to attain the path of the supernatural powers?"

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The Buddha replied to Miaosheng, "All good men and women here in the realm of desire do not need the supernatural power of the [divine] eye. When they are born they clearly see all the species of sentient beings, their roughness and fineness, their beauty and ugliness, the inner and outer city walls, and the trees in Jambudvīpa. Some people's eyes can see two, three, or four worlds. They do not need the supernatural power of the [divine] eye; when they are born, they can see. Some people do not need the supernatural powers of the [divine] eye and the [divine] ear. They clearly and thoroughly hear male and female voices and all the sounds in the world. They can precisely distinguish and recognize them. They do not study the supernatural power of the [divine] ear at all yet they understand everything. Some people never learn the spontaneous cognition of former existences, but they can completely distinguish and recognize from what place they came to be reborn here in the human realm, and their parents, clans, and the first and last names [they had in their former existences]. Certain people, without learning the supernatural powers, know others' thoughts, their good or evil conduct, and their destination [as a result of their conduct], the place of rebirth to which they are going. They can completely know which sentient beings related to a buddha or bodhisattva in the past and which are not. Or certain people can go around or come and go by flying. Without studying the supernatural powers they can fly. There is nothing to offend or obstruct them. They walk in the sky just as on land, and they walk on land just as they do in the sky."

The Buddha said, "Good men and women! If you cultivate the sacred supernatural power of the [divine] eye, you will remove objects of vision and cut off defilements. By means of the concentration on three gates of liberation (i.e., emptiness, no characteristics, and no thought of action) you can see a thousand worlds, two thousand worlds, and the trichiliocosm; some people can hear all the various sounds of a thousand worlds, two thousand worlds, and the trichiliocosm. Good and evil as well as the six realms can be completely understood. Or certain people remove the cognitive defilements. Their inner and outer are free from blemish. They attain the sacred supernatural power of [others'] thoughts and the spontaneous cognition of former existences. They completely know their last existence, the second from last, up to innumerable kalpas ago, the places from which 241

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"Some people cultivate the ten supernatural powers. They understand the ultimate nature of things, have a good memory, and never forget. They are further able to know others' thoughts. They completely know all their existences from the last, the second from the last, up to innumerable kalpas ago, the places from which they came, their parents and dependents, the purity of the lands, their first and last names, and the clans [of their former existences]. Or some people see things by means of pondering. They manage their bodies by their minds and their minds by their bodies. When they sleep or awaken from sleep, their thoughts are just like emptiness. They can easily raise their bodies, travel to another world, two worlds,184 up to the trichiliocosm, and enter into the earth just as they enter the sky. In mountains and rivers or upon precipices there is nothing to hinder them. Or some people are approaching the attainment of buddhahood. By the power of wisdom they have removed sentient beings' defilements. They are seated under a bodhi tree and do not rise from their seat. Therefore they can attain buddhahood and with the six supernatural powers they purely penetrate into things."

At that time the World-honored One said in verse: Supernatural powers ordinary people attain are Just like those of all flying birds.

Some are close and some are far.

They do not leave behind the path of birth and death. The Buddha's supernatural powers are of the unhindered Dharma. They are truth and purity.

When he thinks, they go to the ten directions. When they come and go they are not weary.

If you think of sentient beings with benevolence, You will attain the supernatural powers that are unhindered. A hermit's wisdom of the five supernatural powers Regresses and is not accomplished.

My supernatural powers are of the stable Dharma. They are essential to enter the gate of nirvana. 242

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At that time in the assembly there was a bodhisattva called Puguang.185 He stepped forward and addressed the Buddha, "I have not discerned the law of consciousness of the six supernatural powers. Is it a single [consciousness] or an undetermined number [of consciousnesses]? If [this] consciousness is single, then the Tathāgata is golden-colored, and [while residing] at the seminary of the supernatural power of travel one wanders about all buddha lands. He has consciousness that develops into a bodily [action] or he has a bodily [action] that develops into consciousness. If a bodily [action] develops into consciousness, then there are not the six supernatural powers. If consciousness develops into a bodily [action], this is called a single [consciousness]. If there is no body, there is no consciousness. Please, World-honored One, respond to me regarding this meaning." The Buddha said to Puguang Bodhisattva, "You ask a question about the first principle (i.e., ultimate reality, paramārtha-satya). This is a question about the meaning of the secular [truth, too]. If the meaning of the secular [truth] is asked, there are some types of consciousness but there is no fixed characteristic. If [the meaning of] the first principle is asked, then there is neither body nor consciousness. Why? When we discriminate consciousness, its self-nature is empty and tranquil. Nothing comes and nothing goes. There is no attachment, either. You asked about [the Tathāgata's] golden color. This is a thing of the phenomenal world, accomplished by the five skandhas. It is neither a spontaneous thing nor the first principle. "I will now explain for you the law of consciousness and conception. Bodhisattvas possess the six supernatural powers in both body and consciousness. It is neither that consciousness comes first and the body comes later, nor that the body comes first and consciousness comes later. Why? Characteristics of things are spontaneous. Consciousness does not separate from the body and the body does not separate from consciousness, either. It is just like when two cows are yoked together. If a black cow comes before a white cow, planting is not accomplished, or if a white cow comes before a black cow, planting is not accomplished, either. If it is neither the former nor the latter case, then planting is accomplished. The fruition in the path of the supernatural powers of travel is also like this. Both body and consciousness are accompanied by each other and there is neither front, behind, nor middle [in their position]. The physical form of the Tathāgata has front, 243

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A Forest of Pearls from the Dharma Garden, Volume IV rear, and middle. This is a matter of the secular world but it is not the first principle. In the law of emptiness and tranquility there is no divergence. Verses say:

Good and evil are habits implanted in former existences. Receiving reward and retribution, each one goes to a different destination. One who was once a spirit kills his enemy. Or one becomes a wolf and takes revenge [on his enemy] with a misfortune.

A butcher recalls his [former] butchery.

Vasumitra has fun at the monkeys' village. Those who removed troubles through divine help from their former existences

Live and roam in paradise.

Establish a clean encounter by touching virtue. See through the nonduality of things at the first glance. Ordinary people and sages respectfully have a happy assembly. The wise and the stupid rejoice, immortalizing their names. Beings of the four modes of birth practice good deeds. Beings of the six realms are grateful for mystic light. Even though they differ from each other in their joys and sorrows, They equally know the relative length of their life spans. Miracle Stories

(Nine stories are briefly cited.)

[Yang, Grand Mentor of the Jin Dynasty]

Yang Hu (221-278), the Grand Mentor of the Jin dynasty, whose pseudonym was Shuzi, was a man from Taishan prefecture (in present-day Shandong province). As a distinguished official of the Western Jin dynasty he had the best reputation in China. When he was five Chinese years old, he importunately asked his wet nurse to get for him a ring he used to play with. The wet nurse said, "You do not have such a thing originally. From where shall I get it for you?" Hu replied, "In former days I played with it around the eastern fence and dropped it in a mulberry tree." The nurse said, "You should 244

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look for it by yourself." Hu replied, "This is not my former house. So, I have no idea about that place."

Another day, [Yang] Hu took a trip and went straight toward the east. The nurse followed him. When they arrived at Li's house, [Hu] entered and went to the eastern fence, where he searched in a tree and found a small ring. The Li family was surprised and said, resentfully, "My son had this ring in the past and he often loved to play with it. When he was seven Chinese years old he died suddenly. After his death the ring was missing. This belongs to my deceased son. Why do you want to take it with you?" Hu grasped the ring and ran away. Li chased after him and asked why [he took the ring]. The nurse explained what Hu had told her. Li had a mingled feeling of joy and sorrow, and consequently wanted Hu back to be his son. The neighbors dissuaded [Li from adopting Hu]. Later they could stop him from doing so. Hu grew to adulthood but always suffered from headaches. A doctor intended to treat him. Hu said, "On the third day after I was born, I lay with my head pointing to the north door and I felt the wind blow upon the crown of my head. I was very worried about it.I could not yet talk then, however. Since the cause of my disease happened a long time ago, it cannot be cured." Later, Hu became the Commander-in-Chief of Jingzhou and was garrisoned at Xiangyang (in present-day Hubei province). He made donations to Wudang Temple more than to other monasteries. Someone asked the reason for this but Hu remained silent. After a time, on the occasion of repentance he narrated the causality from his previous existence. Then he said, "In my previous existence I committed various sins. Through building this temple I finally could be relieved from the sins. Therefore, I make my mind of offering much more courteous and serious."

[Wang Lian of the Jin Dynasty]

Wang Lian of the Jin dynasty, whose pseudonym was Xuanming, was a man from Langye (in present-day Shandong province). He was a palace attendant in the Song dynasty. His father Min (339-376), whose pseudonym was Jiyan, was the Secretariat Director of the Jin dynasty. Among his acquaintances there was an Indian monk.186 Every time [the Indian monk] looked at Min's appearance he was respectfully delighted with it. He always said to his fellow monks, "If I can be the son of this person in my next existence, 245

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my present vow will be fulfilled." Min heard this and said joking, "O Dharma Master! You have just good enough talent and [good] conduct to be able to become my son!" Soon thereafter the śramaṇa died from an illness. More than a year after his death, Lian was born. From the time [Wang Lian] was born he was able to speak; he also understood foreign languages. Regarding rare and precious things such as silver instruments, pearls, and jewels from remote countries, Lian had not seen these nor heard their names since the time of his birth, but he immediately mentioned their names and recognized where they had been produced. Furthermore, he spontaneously made friends with various Indian people, more than with Chinese people. All the people thought that the śramaṇa was indeed [Lian's] former self. Therefore, Min gave him the pseudonym Alian.187 It is said that [Lian] later became famous. [Xiang Jing of the Jin Dynasty]

Xiang Jing of the Jin dynasty, whose pseudonym was Fengren, was a man from Henei (in present-day Henan province). When he was residing in Wuxing prefecture (in present-day Zhejiang province) he lost his young daughter. In the early days, after the daughter fell ill, she used to play with a small knife. Her mother tried to take it away from her but the child would not give it to her mother and wounded her mother's hand.

One year after the child's death, her mother gave birth to another daughter. When this daughter was four Chinese years old, she asked her mother, "Where is my knife from former times?" The mother replied, "It is nowhere." The daughter said, "In former days we fought for it and I wounded you on the hand because of it. Why do you say it is nowhere?"

The mother was quite amazed and puzzled. So she gave a detailed account of this to Jing. Jing said, "The knife of that time still exists, doesn't it?" The mother replied, "Since it is painful to remember our deceased daughter, I do not often take in my hand." Jing told her, "You should look for several more knives, put them together with the knife concerned in the same place, and let our daughter choose one."

The daughter saw the knife with great joy. She immediately took the one [the other daughter had] formerly used and said, "This is what I expected!" Her parents and family members then realized that the deceased daughter was the former incarnation of this daughter.

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(The three stories above are from the Records of the Profound and Auspicious [Mingxiang ji].) [Shi Tandi of the Song Dynasty]

During the Song dynasty there was Shi Tandi on Mount Kunlun. His secular family name was Kang and his ancestors were people from Kangju (a country in Central Asia near Samarkand). They migrated to China during the reign of Emperor Ling (168-189) of the Han dynasty. During the revolt of the end of Emperor Xian's reign (220) they relocated to Wuxing (in present-day Zhejiang province). Tandi's father Rong (or Tong) once served as the Mounted Escort of Jizhou. His mother, née Huang, took a nap and had a dream that a Buddhist monk called her "Mother" and entrusted a whisk and two engraved iron paperweights to her. She woke up and found both of the objects were there. In virtue of this she became pregnant and gave birth to [Tan]di. When [Tan]di was five Chinese years old, his mother showed him the objects, such as the whisk. [Tan]di said, "Those are what the king of Qin presented to me as a gift." His mother asked him, "Where did you put them?" He answered, "I do not remember."

When [Tandi] became ten Chinese years old he renounced the world. He studied without following a teacher and attained realization spontaneously. Later he went to Fandeng following his father, where he came across the Buddhist monk Lüe, from Guanzhong (in present-day Shaanxi province). [Tandi] suddenly called Lüe's name. Lüe asked him, "Boy, why did you call [my name,] the name of an elder monk?" [Tan]di replied, "The reason I suddenly spoke to you earlier is that you, upādhyāya, used to be my novice. Once when you were harvesting vegetables for the monks, you were hurt by a wild boar. Unconsciously I cried out." Lüe had been Dharma Master Hongjue's disciple. He gathered vegetables for other monks and had been injured by a wild boar. Lüe did not remember this in the beginning. So he visited [Tan]di's father, who completely retold the whole story and showed him the objects, such as the paperweights and the whisk. Lüe then realized [what had happened] and said, in tears, "My former teacher is Dharma Master Hongjue. My teacher discoursed on the Lotus Sutra for Yao Chang (r. 384-393), [the king of the Later Qin dynasty,] when I was in charge of questioning him. Yao Chang gave my teacher these two kinds of objects. 247

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Consequently, here they are now! Counting back to the date when Hongjue passed away, today is precisely the day when these things were given [to Hongjue]." Moreover, [Lüe] recollected the matter of gathering vegetables. He had deeper admiration with sadness. [Tan]di, later, studied and read scriptures and found the record of this event. Afterward he entered Huqiu Temple in Wu, where he discoursed on the Book of Rites (Liji), the Book of Changes (Yijing), and the Spring and Autumn Annals (Chunqiu), seven times each of them, and the Lotus Sutra, the Mahā prajñā pāramitā-sūtra, and the Vimalakīrtinirdeśa-sūtra, fifteen times each. Furthermore, he was good at collecting literary writings. There are six fascicles in the collection that have also been circulated in the world. His nature was of love for the forests and springs (i.e., secluded places). Later he returned to Wuxing and entered Mount Kunlun in Guzhang, where he led a quiet life, drinking water from a mountain stream, for more than twenty years. He passed away at his mountain residence at the end of the Yuanjia era (453) of the Song dynasty, at the age of over sixty Chinese years old. (The story above is found in the Biographies of Eminent Monks compiled in the Liang dynasty [Liang gaoseng zhuan].)

[Master Shi Sheng of the Yuan-Wei Dynasty]

During the Yuan-Wei dynasty (i.e., the Northern Wei dynasty, 386-534), there was the meditation master Sheng in Beidai. He always held fast to the Lotus Sutra. He was devoted and industrious, and not negligent. After he died, in the intermediate state between death and the next life (zhongyin), he was consigned to the Xue family of Hedong (present-day southwestern part of Shanxi province) and born as the fifth son. Soon after he was born, he was able to speak; he related the good and bad deeds he had done in his past life. He was not willing to stay in the secular world. His father was appointed Regional Inspector of Dizhou (in present-day Shandong province) in the north. The fifth son (i.e., a reincarnation of Sheng) followed [his father on his] appointment, went to Zhongshan, and arrived at Qidi Temple. He looked for and found [a monk who had been] his disciple when he had originally been [a monk] in his previous existence. [He] said to [the monk], "You remember that following me you crossed over a river and went to Mount Lang, don't you? Meditation Master Sheng is precisely 248

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myself. The table before the altar in our room should be promptly removed." [His former] disciple, hearing this testimony embraced [his former] teacher. [The former disciple] was extremely grieved and mourned. All the people, both clergy and laymen, felt that it was a wonder and was a great sign. [The fifth son's] parents had love and fondness for him, and they were afraid he would renounce the world. So they kept him in their room. After that he forgot about the matters of his previous existence, but he often gave rise to a feeling of revulsion for and the desire to leave [the secular world]. He was always delighted with leading a tranquil life.

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

[Cui Yanwu, Regional Inspector of the Sui Dynasty]

During the Kaihuang era (581-600) of the Sui dynasty, Cui Yanwu from Boling, the Regional Inspector of Weizhou (both in present-day Hebei province), came to town on an inpection round. Astonished and pleasantly surprised, he told his attendants, "Formerly I was once someone's wife in this town. Now I know where the house was located." On horseback he entered an alley, followed its winding path, and came to a house. He had [his attendant] knock on the door. The householder, an old man, ran out and paid his respects to [Yanwu]. Yanwu entered the house. He first went to the hall and looked at the upper part of the east wall. There was a raised part six or seven chi from the floor. The guest (i.e., Yanwu) said to the householder, "I formerly concealed in this wall [a copy of the] Lotus Sutra I used to read, as well as five golden hair clasps. The raised portion is the spot [where these things are hidden]. The last part of the paper of the seventh fascicle [of the sutra] has been burned and some of the text is missing. Even now, every time I recite this sutra, when I come to the last part of the seventh fascicle I always forget [the next part]; I cannot recall it." Accordingly, [Yanwu] ordered his attendants to bore a hole in the wall. As expected, they found the sutra case and opened it. The last part of the seventh fascicle that was burned and the golden hair clasps were all just as [Yanwu] had described. The householder said, weeping, "When my late wife was alive she often recited this sutra. The hair clasps were also hers." Yanwu pointed to a locust tree in the courtyard [and said,] "When I was about to 249

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give birth, I cut off my hair by myself and placed it in a hole in this tree." He ordered someone to search for it in the tree as a test. Sure enough, the hair was found. So, the householder had [a mingled feeling of] joy and sorrow. [Cui] Yanwu left some clothes and other items as gifts of courtesy to the householder, and departed.

Minister Cui Dunli told me [this story]. Later in the past when I met Lu Wenli, he also told me almost the same [story], but he said that [the man was] the Regional Inspector of Qizhou and his full name was unknown. Since [Wenli's story] was not as detailed as Cui's, I have relied on Cui's record [for this account].

(The story above is found in the Records of Rewards and Retributions from the Unseen World [Mingbao ji].)

[Shi Daochuo of the Tang Dynasty]

In the Tang dynasty at Xuanzhong Temple in Bingzhou (in present-day Shanxi province) there was Shi Daochuo (562-645). His secular family name was Wei, and he was a man from Wenshui in Bingzhou. He was clean and modest in his daily conduct. His intelligence and realization spontaneously were revealed. The successor of the past master [Tan]luan, [Daochuo] devoted himself to respectfully learning the practices [of Pure Land Buddhism]. On the eighth day of the fourth month of the second year (628) of the Zhenguan era, [Dao]chuo knew that his life was coming to an end. He notified [others] of his situation. Those who heard about this and went to see him filled the mountain temple. All the people saw Master [Tan]luan on a seventreasure boat and said to [Dao]chuo, "Your hall in the Pure Land has been completed but the rest of your reward and retribution have not been exhausted." In addition, they saw that transformed buddhas abode in the air and heavenly flowers scattered down. Men and women received them in the skirts and collars of their robes. [The heavenly flowers] were delicate, smooth, and lovely. Furthermore, lotus flowers were placed in dry ground and they did not wither even after seven days later. Moreover, there were many other good signs that cannot all be recorded here. When [Daochuo] was seventy Chinese years old, suddenly a new set of his permanent teeth grew in. [These teeth] were just like his former teeth [that he had lost]; there was absolutely no difference. The power of his reward and retribution was reinforced. If his 250

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actions and receptivity had not been well comprehended [by the Buddha], how could he have met these good responses?

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

[Liu Shanjing of the Tang Dynasty]

Liu Shanjing, a man of Xicheng in Fenzhou (in present-day Shanxi province) of the Tang dynasty, was lovingly raised by his widowed mother when he was a child. His mother always learned and read Buddhist texts throughout her life, and she was diligent in ascetic practice. She died in the twenty-first year of the Zhenguan era (647). Shanjing was more consumed by grief than was customary. His tearful cries did not stop. The next year, while in a trance Shanjing saw his mother, who said, "I am able to receive a male body for the merit I earned by cultivation when I was alive. Now I will be reborn in the Song family of Shizhao village, south of this county. If you wish to meet me, you can immediately go there." She disappeared after saying this. Shanjing went to the place she had mentioned and quickly arrived there without a moment's delay.

On that day a boy was born to the Song family. Shanjing accordingly presented clothes and other things. He related the history [of the boy] in detail and entrusted [the Song family] with the boy he now saw before him. Shanjing always served him (i.e., the baby boy) with the courtesy he had shown to his mother. Shanfu, a śramaṇa of Xizhou (in present-day Shanxi province), and Shanjing had been acquainted with each other for a long time. [Shanfu] examined what Shanjing and the villagers said and had them relate [the story] to me.

[Xuangao, a Śramaṇa of the Tang Dynasty]

There is the monk Xuangao at Zhili Monastery in Fuyang county in Xiangzhou (in present-day Henan province), whose secular family name is Zhao. His elder brother's son was a son of the Ma family of the same village as his former existence. The son of the Ma family died at the end of the Zhenguan era (649). In his last moments the son looked at his mother and said, "I have a relationship from my former existence with the head family of Zhao. After death I will become a grandchild of the head family. The head [family] is in the same village as [the Ma family]." The mother did not believe 251

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this [but] she marked her son's left side with a black spot [that looked like] a large mole.

A wife of the Zhao family also had a dream in which this boy came to her and said, "I will be your son." In virtue of this she became pregnant. What she saw in her dream was like a child of the Ma family. After childbirth the mole on the boy's body was verified, still in the same spot as on his former body. When the boy became three Chinese years old, with no one leading him he went to the Ma family's house by himself and said, "This is my former house." This boy still lives and has already reached the age of fourteen or fifteen Chinese years old. Monks of Zhili Monastery in Xiangzhou, such as Huiyong and Fazhen, spoke of this.

(The two stories above are found in the Gleanings of Anecdotes of Rewards and Retributions from the Unseen World [Mingbao shiyi].) [End of] Fascicle Twenty-six of

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