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Forest of Pearls From The Dharma Garden Volume V

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A FOREST OF PEARLS FROM THE DHARMA GARDEN VOLUME V

Front Matters

BDK English Tripiṭaka Series A FOREST OF PEARLS FROM THE

DHARMA GARDEN VOLUME V

(Taishō Volume 53, Number 2122) Translated by

Harumi Hirano Ziegler BDK America, Inc. 2022

Copyright

The dBET version of the original publication is distributed according to the Creative Commons "Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)" license agreement and the provisions stated on the website at https://bdkamerica.org. This PDF file may be printed and distributed according to the terms of use established on the website. The file is formatted with certain security provisions in place that disallow modification. Any organization or individual with legitimate reason to modify and/or adapt the contents of this file (such as for inclusion of the contents in a publically available online database of Buddhist sources) may contact us for permission and access to an unrestricted copy.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2022

ISBN: 978-1-886439-87-0

Library of Congress Catalog Card Number: 2019935629 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

Editorial Foreword

In the long history of Buddhist transmission throughout East Asia, translations of Buddhist texts were often carried out as national projects supported and funded by emperors and political leaders. The BDK English Tripiṭaka project, on the other hand, began as a result of the dream and commitment of one man. In January 1982 Dr. NUMATA Yehan, founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), initiated the monumental task of translating the complete Taishō shinshū daizōkyō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee included the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, (late) ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, (late) NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, (late) TAMARU Noriyoshi, (late) TAMURA Kwansei, (late) URYŪZU Ryūshin, and (late) YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred and thirty-nine texts for the First Series of the project, estimated to be one hundred printed volumes in all. The texts selected were not limited to those originally written in India but also included works composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Given the huge scope of this project, accomplishing the English translations of all the Chinese and Japanese texts in the Taishō canon may take as long as one hundred years or more. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue until completion, even after all the present members have passed away.

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Publisher’s Foreword

Editorial Foreword

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven. He entrusted his son, Mr. NUMATA Toshihide with the continuation and completion of the English Tripiṭaka project. Mr. Numata served for twenty-three years, leading the project forward with enormous progress before his sudden passing on February 16, 2017, at the age of eighty-four. The Committee previously lost its able and devoted first Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. In October 1995 the Committee elected Professor MAYEDA Sengaku (then Vice President of Musashino Women's College) as Chairperson, and upon the retirement of Professor Mayeda in July 2016, the torch was passed to me to serve as the third Chairperson. Despite these losses and changes we, the Editorial Committee members, have renewed our determination to carry out the noble ideals set by Dr. NUMATA. Present members of the Committee are Kenneth K. Tanaka (Chairperson), MAYEDA Sengaku, ICHISHIMA Shōshin, KATSURA Shōryū, MINOWA Kenryō, SAITŌ Akira, SHIMODA Masahiro, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the translated texts. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged with Bukkyō Dendō Kyōkai America, Inc. (BDK America), and BDK America continues to oversee the publication side of the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo.

At the time of this writing, in July 2017, the project has completed about sixtyfive percent of the seven thousand one hundred and eighty-five Taishō pages of texts selected for the First Series. Much work still lies ahead of us but we are committed to the completion of the remaining texts in order to realize the grand vision of Dr. Numata, shared by Mr. Numata and Professor Hanayama, to make the Buddhist canon more readily accessible to the English-speaking world. Kenneth K. Tanaka

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

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Publisher's Foreword

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are dedicated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate the Buddhist teachings throughout the world. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Managing Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK English Tripiṭaka Project.

A. Charles Muller

Chairperson

Publication Committee

A Message on the Publication of the English Tripiṭaka NUMATA Yehan v

Editorial Foreword Kenneth K. Tanaka vii Publisher's Foreword A. Charles Muller ix Translator's Introduction Harumi Hirano Ziegler xiii A Forest of Pearls from the Dharma Garden, Volume V Fascicle 28

Chapter Twenty. Wonders 3 Miracle Stories 21 [Various Transmissions and Miscellaneous Records to Clarify Wonders] 50 Fascicle 29

Chapter Twenty-one. Feeling Auspicious Omens 55 Fascicle 30

Chapter Twenty-two. Preservation of the Buddhist Teaching 109 Fascicle 31

Chapter Twenty-three. Seclusion 149 Miracle Stories 158 The Soushen ji (Records of Inqiries of the Spirits), Miscellaneous Legends, and Records Such as Those of the Earth Transcendents 177 Chapter Twenty-four. Supernatural Beings 187 Miracle Stories 198 Fascicle 32

Chapter Twenty-five. Transformation 217 Miracle Stories 230 Chapter Twenty-six. Dreams 247 Miracle Stories 261 xi

Contents

Fascicle 33 Chapter Twenty-seven. Establishing Merit 269 Miracle Stories 310 Fascicle 34 Chapter Twenty-eight. Contemplation 331 Chapter Twenty-nine. Making a Vow 351 Notes 369 Glossary 387 Bibliography 395 Index 397 A List of the Volumes of the BDK English Tripiṭaka (First Series) 437 xii

Translator's Introduction

The Fayuan zhulin (A Forest of Pearls from the Dharma Garden), compiled by Shi Daoshi at Ximing Monastery, belongs to the category of leishu (reference books with entries arranged according to subjects) in the classification of Chinese literature.1 As such, this work can be considered an encyclopedia of Buddhism. As for leishu of Buddhism prior to the Fayuan zhulin, catalogues of Buddhist scriptures list several titles, including the Fayuan jing (Sutras in the Dharma Garden), in one hundred and eighty-nine fascicles,2 and the Neidian boyao (Extensive Essential Points of Buddhist Scriptures), in thirty fascicles, compiled by Yu Xiaojing of the Liang dynasty,3 which was one model for the Fayuan zhulin.4 However, only the Jinglü yixiang (Various Phases of the Sutras and Vinayas, T. 2121), in fifty fascicles, compiled by Baochang in 516 C.E., and the Zhujing yaoji (Collected Summaries of All Scriptures, T. 2123), in twenty fascicles, by Shi Daoshi are currently extant. Regarding the completion date of the Fayuan zhulin, two different dates are found in Li Yan's preface to the text: "In the first year of the Zongzhang period (668 C.E.), on the thirtieth day of the third month, the compilation was completed."5 Yet another preface to the Fayuan zhulin by Li Yan, found in Daoxuan's Guang hongming ji, says, "The compilation was completed in the third year of the Linde period of the Great Tang dynasty, the Year of the Tiger (666 C.E.), on the tenth day of the third month."6 While the former date is most commonly used,7 the completion date for this compilation remains controversial. Ichirō Kominami agrees with Yoshiteru Kawaguchi's theory that the compilation was first completed in 666 C.E. and a new edition was brought out in 668.8 According to Shi Daoshi's biography in the Song gaoseng zhuan,9 Daoshi was also known as Xuanyun (pseudonym). He was from the Han family whose ancestors had emigrated from Yique (present-day southern suburbs of Luoyang) to Chang'an. His birth and death dates are unknown. Daoshi renounced the world at the age of twelve at the Qinglong (Blue Dragon) Monastery in Chang'an, xiii

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where he studied vinaya texts. Later he joined Xuanzang's scripture translation group and moved to Ximing Monastery where he promoted Buddhism with his senior, the monk Daoxuan.

The Fayuan zhulin is composed of one hundred chapters starting with "The Measurement of the World Age" (jieliang) and closing with "Biographies" (zhuanji). Each chapter is divided into several sections (bu). In some cases, sections are further subdivided, forming a complicated structure. In the twentyeight chapters, from Chapter Ten to Chapter Thirty-seven, that I have translated, the basic framework of each chapter is that it begins with an introduction (shuyi), followed by quotations from sutras, vinayas, or śāstras, and miracle stories (ganying yuan) about events that took place in China, related to the theme of the chapter, serve as the conclusion.10 The adoption of miracle stories is the most significant distinction of the Fayuan zhulin, and is not a feature found in the other extant leishu, the Jinglü yixiang and the Zhujing yaoji. Following the Jinglü yixiang, Daoshi indicates the sources of all quotations from Buddhist scriptures in both the Fayuan zhulin and the Zhujing yaoji. In the Jinglü yixiang the source of an explanation or description quoted from Buddhist scriptures is given after the quotation, while in the Fayuan zhulin and the Zhujing yaoji the title of the source scripture comes before the quotation. Similarly, Daoshi provides a source for every miracle story, and these sources are various and extensive, including official histories, monks' biographies, local gazetteers, travel records and journals, and narrative literature. It is particularly remarkable that many stories of zhiguai (literary works of mysterious stories), mostly compiled during the Six Dynasties period (222-589 C.E.), such as the Ming xiang ji (Records of the Profound and Auspicious) and the Mingbao ji (Records of Rewards and Retributions from the Unseen World), are quoted. Thanks to Daoshi's indication of the sources of the quotations from Buddhist scriptures and miracle stories, we can see what Buddhist texts were circulated and how Buddhism was accepted by Chinese people from the Six Dynasties period through the early Tang dynasty (third century to mid-seventh century). We also find many texts, both Buddhist and non-Buddhist, cited in the Fayuan zhulin that are no longer extant. Kawaguchi's study shows that one hundred and four Buddhist scriptures (sutras, vinayas, and śāstras) among those quoted in the Fayuan zhulin are not included in the Taishō canon. Of these, forty-four texts have never been listed in any Buddhist catalogue.11 Outside of Buddhist xiv

Translator's Introduction

scriptures, there are various miracle stories from lost literary works in the Fayuan zhulin. It is well known that Lu Xun compiled the Guxiaoshuo gouchen by collecting major stories from this encyclopedia of Buddhism.12 In addition to these lost texts, the Fayuan zhulin provides a good corpus of material for the study of Sinitic Buddhism.13

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Fascicle 28

Chapter Twenty

Wonders

(This chapter consists of five parts:) (1) Introduction, (2) Competition of Supernatural Powers, (3) Subduing Demons, (4) Conception [of Life], and (5) Miscellaneous Wonders.

1. Introduction

Regarding the Way of the Spirit that stands as edification, it is likely intended to restrain arrogance and violence, to smash haughtiness and rudeness, to quell excessiveness and vigorousness, and to remove worldly troubles. As for the sun and the imperial seal, people have good faith and surrender to them. In case of being suffocated by smoke among towering rocks, even a strongman would conceal himself [to avoid it]. We must know that perfect good order is detachment, and toughness and gentleness consist in edification. Therefore, some [monks] conceal their abilities and intentions and stoop to be the same as deluded secular people. Some [monks] manifest miracles and from a distance account for divination based on directions. Some [monks] die and are reborn. Some [monks] meditate and annihilate themselves later. There is nothing to survey the condition of their spiritual trances and strange and rare conduct.

Those who are valued in truth agree with the [Buddhist] Way and those who are valued in phenomena relieve people. Therefore an incarnation of a buddha or bodhisattva goes against the ordinary way and yet agrees with the [Buddhist] Way, benefiting and encouraging people in order to accomplish their task.There is nothing in historical records, however, to examine this in detail. It is either the Dharma body's response to [sentient beings'] feelings or a reclusive transcendent's lofty and outstanding [manifestation]. He merely divides one [body into multiple bodies; one of the divided bodies] has the capacity of two persons combined and is then sufficiently lofty. 3

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If someone brags about his divination or medical skill, disorders the times by means of corrupt ways, flies high owing to medicines, or seeks for a long life relying on a fragrant mushroom, is it any different from cocks crowing above heaven and dogs barking in the clouds (i.e., ascending to heaven by taking medicine), snakes and cranes being immortal, or turtles living a thousand years? These cannot be compared with the sacred transformations. What are collected now are just the records of śrāvakas' three or five miracles. If we try to talk about all the buddhas' and bodhisattvas' sacred virtues and freedom, it is impossible to know them by means of language or to speculate about them by means of mind. As I enumerate them throughout this compilation in every possible way, I am not concerned with them in this chapter. 2. Competition of Supernatural

Powers

Just as the Dafangdeng daji nianfo sanmei jing says:14 Mahāmaudgalyāyana said to Ānanda, "I recollect that I formerly took this trichiliocosm entirely into my mouth in a short time. At that time sentient beings were consequently astonished, and they did not have a thought of the transmigration of birth and death even for a moment. "Moreover, I remember that in former times I expounded the Dharma before the World-honored One as powerfully as a lion roars. I could put Mount Sumeru into my mouth and pass through for a kalpa or a hāni-kalpa (jianjie).15 I did things like this regularly. I further recall that in former days I reached the east and resided in the trichiliocosm there. There was a big city called Treasure Gate. In that place there were six million upon a billion households. In each household I manifested myself and expounded the Dharma for them and caused them to peacefully abide in the true Dharma." At that time Śāriputra said to Ānanda, "I remember that in olden days I took a kaṣāya [robe] and threw it on the ground. Mahāmaudgalyāyana, the greatest among the monks of the upper seats, was awesome and marvelous like this. Yet he was unable to take up [the kaṣāya] at all. He could not lift it up and cause it to part from the earth. Why coulddn't he lift it with his hands?

"Ānanda, I further remember that I formerly expounded the Dharma before the World-honored One as powerfully as a lion roars. At that time 4

Fascicle 28

various non-Buddhists intended to compete with me by making themselves invisible and preaching the Dharma. Except for the World-honored One who sees with all-knowing wisdom (Skt. sarvajña-jñāna) and bodhisattvas who have great powers, all the other śrāvakas and Buddha's disciples including non-Buddhists asked where I had been during the whole time I had disappeared. In the end they could not know where I had been." At that time, Mahākāśyapa said to Ānanda, "I recollect that one time I expounded the Dharma before the World-honored One as powerfully as a lion roars. I was able to break and scatter Mount Sumeru and all kinds of mountains in this trichiliocosm by blowing a wind from my mouth. Consequently there was nothing left, not even anything as small as fine dust. Some sentient beings who dwelled in those mountains were not harmed nor were they aware of it, either. In this way all the mountains were entirely wiped out.

"In addition, one time I caused all the water of all the great seas, rivers, and ponds including the immeasurable water pools in this trichiliocosm all to dry up by blowing a wind from my mouth, but the sentient beings [who lived] there did not know it and they were not aware of anything.16 "Moreover, I once expounded the Dharma before the masses as powerfully as a lion roars. In the trichiliocosm I could cause a conflagration to burn vigorously throughout, just like the fire kalpa (Skt. kalpa-dāha), by blowing a wind from my mouth. Not a single sentient being was injured at all, either. They went through the whole course being unaware of it." At that time, various great bodhisattvas such as Maitreya and Mañjuśrī heard Mahākāśyapa's expounding the Dharma as powerfully as a lion roars. Consequently they immediately scattered transformed flowers as massive as Mount Sumeru over Kāśyapa repeatedly. Furthermore, by supernatural power they made a large seven-treasure canopy, which hovered in the air and covered the crown of Mahākāśyapa's head as well as all of the śrāvakas and the sangha.

At that time, Pūrṇa said to Ānanda, "I remember that in the past, among sentient beings, there were those who had to be edified with supernatural powers. For their sakes I then took up the trichiliocosm, rolled it in my hands, and showed it to them. Just at that moment not even a single sentient being had a thought of fear. They were not aware of [what had happened], 5

A Forest of Pearls from the Dharma Garden, Volume V

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either. Only those sentient beings who had to be given the edification saw that I had rolled up this world in my hands.

"Again, I can take the trichiliocosm and turn it in my hands. I do not think it is difficult to do so. Furthermore, before the World-honored One, I took up all the pools of water in this trichiliocosm with one of my knuckles and placed them between my knuckles. There was not even a single sentient being who had a thought of loss.

"Moreover, in the early night (7:00-9:00 P.M.), I once observed with my pure heavenly eyes that in this trichiliocosm all immeasurable sentient beings [give rise to] doubts. Without coming out of meditation, I [thought that I] should entirely remove their doubts for them. I caused each of those sentient beings to give rise to the thought, 'I am favored by the Venerable One who alone stays before me and explains for me.' In accordance with each one's faculty, they attained a benefit. No one had obstruction and hindrance."

At that time Rāhula said to Ānanda, "I remember that in the past I kept all kinds of mountains in this trichiliocosm within a pore of my skin. My body was as before and sentient beings had nothing unusual. Furthermore, I once put all the pools of water, the great seas, rivers, and ponds in this trichiliocosm entirely into the pores of my skin, yet my body was not damaged and no sentient beings were harmed. All of the pools of water [in my body] were just like the original.

"Moreover, I once entered meditation at this place and then reached a buddha land in the northeast. The buddha there is called Nansheng.17 After revealing my body and bowing to [that buddha], I immediately returned to this world. I sought sandalwood incense, brought it back, and offered it to [Nansheng] Buddha. The incense perfumed everywhere. I made all immeasurable various transformations."

At that time Subhūti said to Ānanda, "I recall that I once entered samādhi. This trichiliocosm, as great and broad as this, I placed on a tip of my hair and turned it round and round just like a potter's wheel. Just at that time there was not even a single sentient being who had fear. [Sentient beings] did not realize that they were [on a tip of my hair], either. "Furthermore, I formerly expounded the Dharma before the Tathāgata as powerfully as a lion roars. I said, 'O World-honored One! If I can blow 6

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a slight wind from my mouth to the trichiliocosm like this and cause it to entirely scatter and vanish, I will cause the sentient beings in it to not be surprised or frightened and to have no thought of this change.' "What is more, [I said] before the Buddha, 'I can place all sentient beings of the trichiliocosm entirely on a tip of my finger, go to Akaniṣṭha Heaven, return to my original place, and cause those sentient beings to have no thought of going and returning.'

"Again, I remember that I once easily sat in samādhi. I saw all the buddhas in the ten directions. In each of all sorts of immeasurable and vast worlds there were sixty thousand various buddhas. I had not seen them previously but I recognize them all now. On this account I manifested supernatural power by the mind of meditative concentration, came to the summit of Mount Sumeru, took a handful of the sandalwood incense powder at Śakra-devendra's side, and went to those all immeasurable worlds where I made an offering to some tathāgatas of former times. All the sentient beings of those worlds clearly saw that I had remained [all the time] in this Jambudvīpa, and made offerings to and served [those tathāgatas]." 3. Subduing Demons

Just as the Ayuwang jing says:18

In ancient times King Aśoka deeply believed in the Three Treasures, to which he frequently made offerings. All the brahmans and non-Buddhists became jealous. They got together, selected seniors, and chose five hundred people, who all recited the four kinds of the sacred books of the Vedas. They had broad knowledge of astronomy, geography, and other things. They met and discussed together, [saying,] "King Aśoka offers everything completely to the tonsured people. We, senior [brahmans], have not received anything from him. We must set up some expedient means to cause his intention to turn to us." There was a brahman who was good at making spells. He said, "All virtuous ones! Just follow me! In seven days I will transform into Maheśvara (i.e., Śiva) by means of the power of a spell and fly to the palace gate. You should all follow me on foot. I can cause [King Aśoka] to make great offerings, which you will all obtain." All the brahmans consented to do so.

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A Forest of Pearls from the Dharma Garden, Volume V At the beginning of the seventh day the brahman who was good at making spells chanted a spell and transformed himself into Maheśvara. He flew in the air and approached the imperial gate. All the brahmans accompanied him, drawing near to the imperial gate. They sent a messenger to address to the king, "Maheśvara is there in the air. He leads four hundred ninety-nine brahmans. He descended from the sky and is now outside the gate. Other brahmans are on the ground below. He wishes to be granted an audience with you."

King Aśoka summoned them and had them come before [him]. Those who were summoned came in and sat on couches on either side of the state chamber. The king said, "Be seated and at ease!" [The king and the brahmans] questioned one another, and then [the king] said to [the brahmans], "O Maheśvara! Why did you oblige yourself to come to see me? What do you want?" Maheśvara replied, "I want food and drink." [The king] immediately ordered them to a kitchen. [Servants] carried five hundred tables of food and drink and placed them before [the brahmans]. Maheśvara and the others all pushed them away with their hands and said, "We have never had food like this since the time we were born." King Aśoka responded, "I ordered [this food] without a previous agreement. I do not know what kind of food you wish to eat." Maheśvara and all others said with one voice, "What we wish to eat are the tonsured people." King Aśoka promptly ordered a vassal, "You! Go to Kurkuṭārāma Monastery and tell Venerable Yaśa that there are five hundred brahmans in the imperial palace. One of them calls himself Maheśvara but I do not know whether this is a person or an evil rākṣasa— please tell me the cause of this. I beg the ācārya to come and send them away, to make them leave for my sake!"

The man who was sent with the message was a disciple of a brahman of wrong views. When he came to the sangha his intention was not to tell what the king had really said. [The messenger said,] "King Aśoka has five hundred brahmans, whose features look like those of human beings and whose language sounds like that of the rākṣasas. They said only these words, 'We want to get the śramaṇas in order to make a meal of them.'" Yaśa, the senior monk of the monastery, talked to a monk in charge of clerical work, "Make a sound by beating with a hammer to call the monks 8

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to assemble!" He stood up and said to the sangha, "Since I am extremely old, I would like to deal with things like this for the sake of the sangha. The sangha peacefully protects and maintains the Buddhist Dharma. Listen to me and let me go!" The second senior monk said, "You should not go. I am not skillful in anything. I think I should go." The third [senior monk] said, "The second senior monk should not go. You just need me to go." In this way the issue was turned round and round, reaching even to the novices.

A seven-year-old novice, the lowest rank among a hundred and sixty eight thousand sangha members, stood up and came into the midst of the sangha. He kneeled upright with his hands joined in prayer and said, "All great monks do not deserve to be agitated. Since I am a child, I am unable to be competent in the task of protecting and maintaining the Buddhist Dharma. I pray only that the sangha will certainly let me go." The senior monk Yaśa was extremely delighted. He said, patting the novice on the head, "Boy, you are suitable to go."

The messenger did not wait for [the novice] and left first. Aśoka asked him, "Is anyone coming?" He answered, "They shifted [responsibility] from one to another and a novice of the lowest rank is coming now." The king said, "Since adults have a sense of shame, they made a child come deal with [the brahmans]." King Aśoka heard that the novice had arrived. He went out of the gate to meet [the novice]. He took a seat and bade the novice to sit next to him. All the brahmans were in great dudgeon, [saying,] "King Aśoka seriously failed to discern [people]. We are virtuous old masters yet he did not stand up to meet us, while he went out in person to greet this young boy."

The novice asked the king, "Why did you summon me?" The king answered, "This Maheśvara wants to get an ācārya to eat as food. I will let the ācārya ponder whether or not he wants to be eaten." The novice said, "I am a child. I have not had a meal yet since this morning. O king, please give me food first. Later I will give [myself] to be eaten." The king then ordered a cook [to prepare some food] and [a servant] came with a meal and gave it to [the novice]. [The novice] ate all the food on the table; everything was completely consumed. In this way [servants] brought five hundred sets of meals and gave them to [the boy], and yet he was still not 9

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full. The king again ordered the cook, "Bring all the remaining food and give it to him." All the food brought to the novice was completely consumed in an instant. [The king] asked, "Are you full?" [The novice] replied, "No, not yet. I am as hungry and thirsty as I was at the beginning." A kitchen supervisor addressed the king, "All the food and drink are gone." The king said, "Bring all the dried wheat, dried meat, and all other dried foods from my storehouse!" [Again,] it was all instantly consumed. The king asked, "Are you full?" [The novice] replied, "No, not yet." The king said to him, "All the food and drink are now completely gone. There is no more food." The novice said, "Please bring the brahmans of the low rank! I would like to eat them. I will consume them in an instant." In this way he consumed all four hundred and ninety-nine brahmans. Only Maheśvara remained, and he was struck with intense fear. He flew into the sky, intending to escape. From his seat the novice promptly raised his hands, grasped Maheśvara's head with his fingers from the sky, and consumed him completely. The king was immediately very frightened. He saw that [the novice] had eaten all brahmans up [and thought,] "Is he going to eat me, too?" The novice knew the king's thought. So, he said to the king, "O king! You are a donor for the Buddhist Dharma. You will have no loss after all. Do not fear indeed!" Then he said to the king, "Could you come to Kurkuṭārāma Monastery with me?" The king replied, "You, ācārya, lead me. I must follow you to go up to heaven or to enter the earth." The novice quickly arrived at Kurkuṭārāma Monastery along with the king. The king saw all the food the novice had eaten in the morning. All the sangha members shared the food and ate together. All of the five hundred brahmans that had been consumed by [the novice] had shaved their beards and hair and put on Dharma robes. They were in the lowest seats of the bottom row among all the sangha members. The one who ate first was the head monk, who sat on the upper seat, while Maheśvara stayed at the end of the row. When the five hundred people saw the king and the novice they were extremely ashamed of themselves. [They said,] "We are still unable to contend with this novice, much less compete with all the sangha members in power. We are just like the tail of a crane that awaits at a fireplace, like a mosquito that competes in the speed of flight with a garuḍa bird, or like a small rabbit that competes with a lion king in destructive force. Just as 10

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in these comparisons, we overrated our own abilities." The five hundred brahmans felt ashamed in their minds. They attained the path of the srotaāpatti-phala. 4. Conception [of Life]

Just as the Za baozang jing (T. 203) says:

The Buddha said to the bhikṣus, "In the immeasurable remotest past there was a mountain called Mount Ṛṣi (Xianshan; Mount Immortal) in Vārāṇasī. A brahman resided on that mountain. He often relieved himself on a rock. Afterward he emitted semen, which fell into the place where he had discharged urine. A doe came and licked it. At that moment [the doe] became pregnant. When her full term came she went to the [brahman] hermit's place and gave birth to a girl. [The girl] was well-featured and extremely good, but her feet looked like a doe's hooves. The brahman accepted her and brought her up.

"This brahman worshiped fire; he tended the fire and kept it alive. The girl kept the all-night vigil for the fire but she was slightly careless and allowed the fire to die out. She was frightened, afraid of the brahman's anger. There was another brahman who lived apart from this residence. The girl went to him and begged him for a fire.19 The brahman saw the path she had tread and lotus flowers [had sprung up] on the course. He requested the girl, saying, 'Go around my house seven times and I will give you a fire. When you leave here, go around [the house] seven more times. Do not walk on your original pathway. Go home using a different path.' She did so, following his instruction, took the fire, and left. "At that time King Brahmadatta went out hunting. He saw the brahman circumambulating his house surrounded by fourteenfold lotus flowers. [The king] also saw two paths on which there were two lines of [lotus] flowers. He wondered about this and asked the brahman, 'There is no water pond here at all. Why are there such wonderful flowers?' [The brahman] explained [what had occurred] in detail to him. "Looking around on the trail of the flowers, the king came to the [first] brahman's place. He accordingly sought the girl and found her. [The king] saw that she was well-featured and she suited his fancy. He immediately 11

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asked the brahman for the girl, and the brahman gave her to the king. The king then installed her as his second wife.

"Later she became pregnant. A physiognomist divined and said, "She will give birth to a thousand children.' The king's legitimate wife (i.e., the queen) heard about this and became jealous. She schemed little by little against [the second wife]. With great favors she summoned the doe girl's servants, instructed them in person, and gave them many valuables. "[The girl's] full time came and she gave birth to thousand-leaved lotus flowers. When they were about to be born, the queen covered [the girl's] eyes and did not allow her to see for herself.20 [The queen] took some rotten and stinking horse's lungs, and put them under [the girl]. Then she took the thousand-leaved lotus flowers, piled them up in a basket, and threw them into a river. She came back, unwound the bandage from [the girl's eyes], and said to her, 'Look at what you gave birth to! There is only a gobbet of rotten and stinking horse's lungs.'

"The king sent his man to ask, 'What did you give birth to?' [The girl] replied to the king, 'I gave birth only to a stinking lung.' The queen said to the king, 'O king! Are you happy about this embarrassment of what this animal gave birth to? She who was raised by the hermit gave birth to this inauspicious stinking and filthy thing.' The king promptly deposed [the girl] from the position of [second] wife and no longer allowed her to see him. "At that time King Udayana (Wuqiyan), along with various attendants, followers, wives, and court ladies, was playing downstream [in the river]. He saw something covered by a yellow cloud come floating down toward him, following the current from the upper stream. He thought, 'There must be supernatural beings under this cloud.' [The king] sent someone to go and see this. [This person] saw a basket under the yellow cloud and promptly took it. [The king] opened it and found the thousand-leaved lotus flowers; each leaf contained an infant boy. He took [the boys] under his charge and raised them. Whent they eventually grew up they all had enormous strength.

"King Udayana usually made an annual tribute to King Brahmadatta. He collected all the articles for presentation and dispatched a messenger, who was about to leave. All the boys asked, 'What are you going to do?' The king replied, 'I would like to pay a tribute to King Brahmadatta of 12

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that [state].' All of the boys said, 'If one has a boy he still wishes to be able to prostrate the world and cause others to come and pay tribute to him, much more if you have a thousand boys. Yet you are going to pay tribute to that [king]!' His thousand boys immediately led the military forces and conquered various countries. Eventually they reached Brahma datta's state. "King [Brahmadatta] heard that the army had come so he recruited soldiers from all over the country. [He asked,] 'Who can repel enemies like this?' None, however, could repel them at all. [The king's former] second wife came by [the king's] invitation and said, 'I can drive them away.' She was asked, 'How can you drive them away?' [The king's former] wife replied, 'Just make a platform a hundred zhang high for me. If I sit upon it, I will certainly be able to repel them.' After the platform was completed [the king's former] wife sat on it.

"At that time the thousand sons were about to lift up their bows to shoot, but spontaneously they could not raise their hands. [The king's former] wife said, 'You, be cautious! Do not raise your hands against your parents! I am your mother.' The thousand sons asked her, 'With what can you prove it?' The mother answered her sons, 'When I massage my breasts each breast will emit five hundred streams of milk, which will go into your mouths. This is [proof that I am] your mother. If this does not come to pass then I am not your mother.' She immediately massaged her breasts with both hands. Each breast poured out five hundred streams of milk, which entered the mouths of her thousand sons. None of other soldiers received [the milk]. The thousand sons surrendered. Facing their parents, they repented. They all thereupon harmonized with [their parents] and there was no enmity between the two countries. They spontaneously exhorted and led each other to give five hundred sons to the biological parents and the other five hundred sons to the foster parents. At that time the two kings shared Jambudvīpa and each raised five hundred sons." The Buddha said, "If you want to know about a thousand sons of that time, they are a thousand buddhas of the auspicious kalpa. The jealous queen who deceived the others at that time is the blind dragon Mucilinda. The father of that time is King Śuddhodana, and the mother of that time is Lady Māyā.

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All the bhikṣus addressed the Buddha, "Through what cause and condition did this girl come to be reborn in a doe's womb and to produce lotus flowers under her feet? Moreover, by what cause did she become a king's wife?"

The Buddha said, "This girl was reborn in a impoverished family in her former existence, and both she and her mother hoed the fields for grains. They saw a pratyekabuddha holding a bowl and begging for alms. The mother said to her daughter, 'I would like to take my portion of food from our house and give it to this good fellow.' The girl said, 'I will also take my share and give it [to him].' The mother then went home, took their share of food, and started back to give it to the pratyekabuddha. "[In the meantime,] the girl picked grasses and collected flowers and for [the pratyekabuddha] she spread out a seat mat of grasses, scattered flowers on [the mat], and waited for the pratyekabuddha to be seated. "The girl wondered why her mother was taking so long. She ascended to an elevated spot and saw her mother in the distance. After meeting her mother she said to her, 'Why did you not hasten? Even a deer comes more swiftly.' [Although] the mother had already come, [the girl] was not happy about her mother's delay, and subsequently said in resentment, 'I was reborn at my mother's side but it is not as good as being reborn to a doe.' "The mother then gave their food to the pratyekabuddha, and the mother and daughter together ate the leftovers. After the pratyekabuddha ate, he threw his bowl up into the air and made eighteen kinds of transformations. At that time the mother was greatly delighted and vowed, 'Please let me be always reborn in the future as a sage just like this saint here today.' For this karmic condition, she later gave birth to five hundred sons, who all attained the state of a pratyekabuddha. One [group of the five hundred sons] became the foster mother's and the other became the biological mother's. Because [the daughter] had said to her mother, 'Even a deer comes more swiftly,' she was reborn in a doe's womb and her feet looked like a doe's hooves. Because she had collected flowers and scattered them over the pratyekabuddha, she produced a hundred flowers wherever she left her footprints. Because she had spread [a mat of] grasses [for the pratyekabuddha], she was continually able to become a king's wife. The mother became King Brahmadatta in a later rebirth and the daughter became 14

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Lady Lotus Flowers in a later rebirth. By this karmic condition she later gave birth to the thousand sages of the auspicious kalpa. By the power of her vow [the mother] was continually reborn as a worthy or a sage." After hearing this, all the bhikṣus rejoiced. They upheld and practiced the teaching.

Moreover, the Fenbie gongde jing (i.e., Fenbie gongde lun, T. 1507) says: In the past there was a wealthy man called Sudatta. In his family there was a daughter who had not yet gone out of the gate (i.e., engaged with the outside world). At home, as she sat in front of the fire, a warm vapor entered her body and she thereupon became pregnant. Her parents were surprised and asked her the cause of this situation. The daughter answered that she really had no idea of the cause. The parents repeatedly asked her and beat her with a cane or whipped her, but she had no other answer. Consequently they reported [the event] to the king. The king also pressed [the girl] for an answer, yet her answer was the same. The king then sentenced her to atone for it with death. She said resentfully, "In this world there is such an unreasonable king as you! You are wrongly killing an innocent person. If I did something bad I should have been responsible to examine myself. [Nevertheless, as a matter of fact] I will be wrongly [killed for having suffered] like this." The king examined [the matter] further and verified it was just as the girl had said. There was nothing added or left out [of her account]. The king said to the parents, "I would like to take her in marriage." The mother replied, "Please take her in marriage as you please! What will you do with this condemned girl?" The king admitted her into the palace and supported her at all times. When her full term came she gave birth to a boy who was well-featured and extremely wonderful. When he grew up he renounced the world and attained the [Buddhist] Way. He was bright and erudite. He practiced diligently and quickly attained the path of arhatship. He also liberated his father [the king] and his mother. Furthermore, the Piyu jing (Sutra of Allegories) says:21 Formerly there was a married couple who had no child. They worshiped the heavenly god and offered sacrifices seeking a son to succeed them. The god heard them and subsequently the wife became pregnant. She 15

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gave birth to four kinds of objects. First was uncooked rice in a large sandalwood container; second was a bottle of nectar; third was a bag of treasures; and fourth was a supernatural cane with seven knots. The man lamented, "I prayed to the god for a son, who was reborn as other objects." Then, he went to the god's place and repeatedly prayed for what he wished. The god said, "You wish to obtain a son. What beneficial things can you say?" The man answered, "My son should give support to us." The god said, "Eat the rice! This peck [of rice] is inexhaustible even if you eat it all. The bottle of nectar and honey will not decrease when you drink it, and it removes all sorts of diseases. There will be no less of the jewels and valuables in the bag if you use them. You can defend against atrocious beings with the supernatural cane with seven knots. How could a son better these?" The man was greatly happy, returned home, and tried the objects. As he had been told, it was not false. He consequently made a great fortune that could not be calculated. Hearing of this, the king immediately sent many soldiers to go attack him and take [the four objects] by force. The man lifted the cane and flew about, attacking his enemies. He destroyed the powerful soldiers and they all completely dispersed. The man was greatly delighted and there was no further touble. 5. Miscellaneous Wonders

Just as the Piyu jing says:22

In former times there was a rich and influential family of long standing. They buried a thousand hu of collected grain in the ground.23 A warm spring came and they opened the cellar in order to take some seeds of the grain but they could not find them at all. There was, however, an insect as large as a cow.24 [The insect] had neither hands nor feet, and no head or eyes, either. It was just an insensible piece of flesh. Everyone, the master of the family, the adults, and the children, was surprised at it. [The insect] came out onto the flatland. [The people] asked it, "What are you?" Consistently it said nothing. [The insect] then stabbed one hole with an iron awl and said, "If you want to know what I am, take me and place me on the side of a wide road. There will naturally be someone who knows me." So they carried the insect and placed it on the side of a wide road. 16

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In three days no one could name [the insect]. On the next day there were several hundred yellow carriages and the attendants' clothes were [also] all yellow. They halted the carriages and [one] cried out, "The grain thief! Why are you here?" [The insect] replied, "I ate the grain of these people and they brought me and placed me here." They talked for an extremely long time and then said goodbye. [The group of carriages] left. The master of the family asked the grain thief, "Who is the person [you talked with] some time ago?" [The insect] replied, "It is the spirit of gold treasures, who dwells under a big tree located more than three hundred paces west from here. He has a hundred stone jars filled with gold." The master of the family immediately led several tens of people and went to dig there. They found jars filled with gold. His dependents were very happy. They put [the jars] on handcarts and returned. [The master of the family] bowed his head to the ground and said, facing the grain thief, "Today I acquired gold. Thanks to your favors, great god! We would like to ask you, god, to stay here. Let us return home together and I will further arrange to make an offering to you." The grain thief said, "Regarding the fact that I previously ate your grain and did not give my name, I wanted you to obtain this reward of gold. Now I must spread happiness around in the world. I can no longer stay here." After saying this, [the grain thief] suddenly disappeared.

Again, the Piyu jing says:25

In the southeast corner of Rājagṛha there was a deep water pond. The water channels in the city were filthy, full of excrement and urine. [The pond] was stinking and unapproachable.

A large insect lived in the pond. It was several zhang long and had neither hands nor feet. [The insect] slowly floated around or up and down, playing in the pond. Several thousands of spectators saw it. Ānanda was out begging for alms when he saw [the crowd] and went to look at [the insect]. The insect then jumped about, stirring up waves. [Ānanda] fully related this to the Buddha.

The Buddha went to the pond together with all bhikṣus. When the people saw the Buddha [coming], everyone thought and said, "Today the 17

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Tathāgata will explain the cause and effect of the insect for the assembly in order to disperse people's doubts. Shouldn't we be happy?" The Buddha said, "In the past, after Vipaśyin Buddha's nirvana, there was a stupa. Five hundred bhikṣus passed through the monastery. The head monk of the monastery saw them and was greatly delighted. He entreated them to stay in order to make offerings to them for three months. The bhikṣu sangha all accepted his invitation. The head monk of the monastery devoted all his energies and provided food and drink exhaustively. "Later five hundred merchants entered the sea and collected treasures. On their way back when they passed by the stupa, they saw five hundred bhikṣus dedicatedly and diligently practicing the [Buddhist] Way. Every [merchant] then simultaneously awaked the aspiration [for enlightenment]. Everyone took responsibility for making a small offering. Each of the five hundred merchants gave a maṇi gem. The five hundred maṇi gems thus obtained were entrusted to the head monk of the monastery. On giving the head monk of the monastery [the gems, the merchants] said, 'Our maṇi gems are enough to offer the sangha.' The bhikṣu (i.e., head monk) replied, 'Certainly!' and accepted them.

"Later [this monk] gave rise to a malicious thought and schemed and intended to monopolize [the gems]. He did not offer them to the sangha. The sangha asked him, 'The maṇi gems previously donated by the merchants should be set up for an offering. Has this been done?' The head monk of the monastery replied, 'Those were donated only to me. If you try to take them from me by force I will give you dung. If you do not leave now, I will cut off your hands and feet and throw them into a night-soil reservoir.' The sangha had pity on his ignorance and everyone departed in silence."

Therefore it is known that an evil wish should be restrained. Moreover, the [Da] zhidu lun (T. 1509) says:

When the Buddha resided in this world, there was a person who traveled some distance and who lodged alone in a vacant house. At midnight an ogre came, carrying on its shoulder a corpse, and it placed the body in front of the traveler. Then another ogre chased the [first] ogre and reviled him angrily, "The corpse is mine. You carelessly carried it here on your 18

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shoulder." The first ogre said, "It is mine. I personally brought it here." The other ogre said, "This corpse was really carried here by me on my shoulder." The two ogres fought over [the corpse,] grasping a foot and hand [of the body]. The first ogre said, "There is a person here. We should ask him." The other ogre then asked, "Who carried this corpse here on his shoulder?" The traveler pondered. "These two ogres have great strength. Even if I say either the truth or a falsehood, I will not avoid death in either case." He then said, "The first ogre carried this here on his shoulder." The other ogre, enraged, grabbed the traveler's hand, pulled it off, and placed it on the ground. The first ogre felt pity for him, so it quickly took the corpse's arm and attached it to [the traveler]. In this way, the arms, feet, head, and torso, the entire body [of the traveler] was completely replaced with [that of the corpse]. Thereafter, the two ogres together ate the traveler's body [parts] that they had replaced with the corpse's body, wiped their mouths, and left.

That traveler thought, "I saw with my own eyes that the body begotten by my parents was completely eaten by the two ogres. Now my current body is entirely made of the other's (i.e., the corpse's) flesh. Do I now really have a body or not?" He went to a Buddhist stupa, asked questions to all the bhikṣus, and extensively explained the preceding incident. The bhikṣus said, "From the beginning you are spontaneously and continually non-self. Since the four great elements have just united [and formed themselves into a body], you consider it to be your own body. There is no difference between your original body and your current body." The bhikṣus liberated him. He practiced the [Buddhist] Way and attained the fruit of arhatship. Furthermore, the Shanxin jing (Sutra of Good Faith) says:26 There are marvelous medicinal trees called madana.27 The god of the earth detests all poisons of the world that must not recklessly prevail. There was a huge mysterious serpent, a hundred and twenty chi long. The serpent traveled about searching for food. An insect with a black head, five zhang tall, while on its way came across the serpent. [The serpent] wanted it, raised his head, stepped forward, and bit the big insect. The serpent then smelled the scent of medicine, so it bent its head and intended to run away, but the serpent's body was in a madana tree. The 19

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body was then broken apart and divided into two parts. The head part was alive and could run away, but the tail part was rotten and stinking. All poisons were smelled and the serpent stank. [Later] all the evil poisonous vapors completely died out.

Again, the [Da] zhidu lun says:

A maṇi gem that glows in the dark is often in the brain of a dragon. Some meritorious sentient beings naturally obtain it. It is also called the wishfulfilling gem (ruyi zhu; Skt. cintāmaṇi). It regularly produces all treasures, clothes, food, and drink. [With it,] one may obtain everything at will. Those who acquire this gem cannot be killed by poison or burned by a fire. [It is also said that] when Śakra-devendra wielding a vajra fought against asuras, [the vajra] was broken and [its pieces] fell to Jambudvīpa and changed into these gems. Again, it is said that relics of the Buddha of the remotest past, when the Dharma had already been completely exterminated, changed into these gems in order to benefit [sentient beings]. What is more, the Garland Sutra (Huayan jing, T. 278) says:28 There are four treasure gems in the ocean. All various treasures are born from them. If these four treasure gems were not existent, all treasures would gradually disappear. The minor dragon deities cannot see them. Only the dragon king Sāgara secretly places them in a deep treasury. There are four kinds of names for this deep treasury. First, it is called the storage of numerous treasures. Second, it is called the inexhaustible treasury. Third, it is called the flaming in the distance, and finally it is called the collection of all adornments.

In addition, there are four vigorously bright great treasures in the great sea. The first one is called the great treasure of the light stored in the sun. The second is called the great treasure of the light of leaving behind the dampness [of defilement]. The third is called the great treasure of the light of a fire pearl. The fourth is called the great treasure of the ultimate light without remainder. If these four treasures are not in the ocean, the four continents [around Mount Sumeru], Cakravāḍa, and even the abode of neither thought nor non-thought (Skt. naiva-saṃjñā-nāsaṃjñāyatana) 20

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will entirely drift away and sink. [The great treasure of] the light stored in the sun can change seawater into milk. [The great treasure of] the light of leaving behind the dampness [of defilement] can change the sea milk into koumiss.29 [The great treasure of] the light of a fire pearl can burn the sea koumiss, and [the great treasure of] the ultimate light without remainder can burn the sea koumiss eternally and completely without remainder. Verses say:

The Ultimate Sage (i.e., the Buddha) imperceptibly moves about. You neither think it nor recognize it. A prodigious feat covers the sunlight. [The difference between] the wise and the ignorant is hard to speculate about.

Good and bad reside together.

Ups and downs are the same state of things. Facing something, you think of it and realize it. If you know of it, the supernatural being hides himself. Being defiled by afflictions, he is not blocked up. To abandon afflictions is the place where he rests. If this is not his abstruse and subtle view, Who stirs up its apex?

I examine myself and see that I am ignorant and lazy. I highly admire virtue to be equal to [the Ultimate Sage]. He wins fame eternally and

The power of merit and wealth for a thousand years. Miracle Stories

(Eighteen stories are briefly cited.)

[Shi Tansui, a Śramaṇa of the Jin Dynasty] In the Jin dynasty there was Shi Tansui at White Horse Temple (Baimasi) of Heyin (in present-day Henan province). His original domicile is unknown. He renounced the world when he was very young and stayed in White Horse Temple of Heyin. Eating only coarse food and wearing simple clothing, he recited the Lotus Sutra (Zheng fahua jing), regularly once a day. 21

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Furthermore, he was well versed in the tenets of the sutras and also explained them for the people.

One night, he suddenly heard someone knocking at the door. [The person] said, "I would like you, Dharma teacher, to preach the Dharma for ninety days." [Tansui] declined but the person insisted. So [Tansui] proceeded. Yet in fact [Tansui] was still asleep. Then he woke up and found himself in a small shrine in the village of Baimawu along with one of his disciples. From that day on, [Tansui] secretly went out every day. No one else knew about it. Later, when a monk of [White Horse] Temple passed by the front of the shrine, he saw a couple of raised seats. Tansui sat on the northern seat and Tansui's disciple on the southern seat. [The passing monk] heard voices just as [Tansui] preached [the Dharma] and also smelled the wonderful aroma of incense. Thereafter both clergy and laypeople talked about this incident, saying that it was miraculous. When summer came and [the ninety-day preaching] was completed, the god [of the shrine] donated a white horse, five white sheep, and ninety rolls of silk fabric [to the temple]. The [god's] vow was thus fulfilled. Thereupon, interchanges [between the god of the shrine and monks of White Horse Temple] ceased.30 It is unknown where Tansui went after that. [Shi Faxiang, a Śramaṇa of the Jin Dynasty]

In the time of the Jin dynasty, there was Shi Faxiang in Yuecheng Temple. His secular family name was Liang. His homeland is unknown. He always resided on a mountain and practiced religious austerities diligently. He recited sutras of more than a hundred thousand syllables. Birds and beasts gathered around him, tame as if they were domestic animals.

In a shrine on Mount Tai was a big stone container in which money and jewels were deposited. One time Faxiang traveled to Mount Tai and stayed overnight near the shrine. Suddenly a person in dark clothing with a military officer's cap appeared and ordered Faxiang to open the container. After speaking, the person disappeared. The cover of the stone container weighed more than a thousand jun (30,000 catties), yet when Faxiang went to lift it, it easily came up. [Faxiang] then took the money and jewels and disributed them to poor people. He passed away in the last year of the Yuanxing era of the Jin dynasty (404) when he was eighty years old.

(These two stories are found in the Biographies of Eminent Monks compiled in the Liang dynasty [Liang Gaoseng zhuan]). 22

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[Shi Shixing, a Śramaṇa of the Jin Dynasty]

Śramaṇa Shixing of the Jin dynasty was from Yingchuan (in present-day Henan province). His secular family name was Zhu. He had a lofty aspiration and a deep and virtuous nature. His actions accorded with his mind and he could not be swayed by honor and dishonor. At that time the sutras had not yet been thoroughly transmitted [to China]. Only the short version [of the Prajñāpāramitā] (i.e., Daoxing bore jing, T. 224), missing some chapters and verses, was available but the meaning was not clear. In the fifth year of the Ganlu era of the Wei kingdom (260), [Shixing] left Yongzhou (part of present-day Shaanxi and Gansu provinces) for the west and arrived at Kustana (present-day Khotan). He traveled around various countries seeking the Buddhist canon. Buddhist monks of the Western Region (i.e., Central Asia) were mostly scholars of Hinayana Buddhism. When they heard that Shixing sought various sutras of Mahayana Buddhism, they were all astonished and would not give [the sutras] to him. They said, "People from a frontier region do not know the true Dharma. So they will be more confused [by these Mahayana sutras]." Shixing replied, "A sutra says that a thousand years [after the Buddha's time] the Dharma will be transmitted to the east. If you doubt that this is not what the Buddha said, please allow me to testify to it with utmost sincerity." He then burned some firewood and poured oil over it. The wood burned briskly, producing volumes of smoke. Shixing lifted up a sutra, bowed his head to the ground, weeping, and vowed, "If [this sutra] truly came from [the Buddha's] golden mouth, it should be circulated in the land of China. All buddhas and bodhisattvas should certify it!" Thereupon, he threw the sutra into the fire. The fire blazed up and after awhile they saw a pile of ashes but the text of the sutra was undamaged and its leather binding was just as it had been before. All the nation joyfully respected [Shixing]. Because of this they bade him to stay and made an offering to him. [Shixing] sent his disciple Farao [back to China] to offer Sanskrit texts, which were delivered to all the temples in Chenliu, Junyi, and Cangyuan.31 They took out [the sutras,] which consisted of ninety chapters in two hundred thousand syllables in total. Zhu Shulan, a layman of Henan, was skilled in many customs [including the languages] of the Western Region and was also well versed in Buddhist doctrines. So he personally worked together [with Wuluocha] in the translation work.32 This is the present Faguang shoupin (i.e., Faguang bore jing, T. 221).

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Shixing passed away at the age of eighty. Accordingly, he was cremated. For many days after the cremation fire was extinguished [Shixing's] body still remained intact. Amazed, the people all said, "If [Shixing] really attained the Buddhist Way his body must be destroyed." Responding to their voices, the body broke into pieces and scattered. His bones were collected and a stupa was built for him.

[This story] was transmitted to the Buddhist monk Huizhi from his master monk. Master Shi also fully recorded this matter.33

[Shi Jīvaka, a Śramaṇa of the Jin Dynasty]

Śramaṇa Jīvaka (Qiyu) of the Jin dynasty was Indian. He came from the Western Region by the sea route. He was traveling to Luoyang, Guanzhong (present-day Shaanxi province), but arrived at the former Xiangyang (in present-day Hubei province). He intended to board a boat to cross to the north. The boatmen, seeing that he was an Indian śramaṇa with worn and ugly clothes, slighted him and would not take him on board. [Yet] when the boat reached the north bank Jīvaka had also already arrived there. All the people on board were amazed.

As Jīvaka moved forward, a couple of tigers came out to greet him; they lowered their ears and wagged their tails. Jīvaka patted them on the head. The tigers then disappeared into the grass. Those on the south and north banks [who had witnessed this] ran to [Jīvaka], asking about it. Jīvaka, [however,] said, "I have nothing to say," and departed. Several hundreds of people chased after him. Jīvaka appeared to move slowly yet the people still could not overtake him even when they ran after him.

Around the final year of Emperor Hui's reign (306), Jīvaka arrived in Luoyang. The Buddhist monks of Luoyang all came together to him to extend their greetings. Jīvaka, [however,] did not stand up [to return their compliments]. Through an interpreter, he ridiculed the ornamentation on their garments, saying, "You monks distribute the Buddhist Dharma but you do not do so with sincerity. You only seek offerings for superficial beauty." When he saw the Imperial Palace of Luoyang he commented, "This looks like the palace of Trāyastriṃśa. It should be accomplished through the power of the Buddhist Way, but instead it was made by the efforts of [sentient beings who experience] birth and death. Did they work diligently in defiance of hardships?" 24

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When the young śramaṇas Zhi Fayuan and Zhu Faxing arrived late [to greet Jīvaka], Jīvaka stood up for them. After Fayuan had bowed to [Jīvaka], Jīvaka patted him on the head and said, "Good bodhisattva, you were reborn from the realm of sheep." When Jīvaka saw Faxing coming through the gate, he smiled in great joy. He went out to greet and bow to Faxing, held Faxing's hands, lifted them to his head, and said, "Good bodhisattva, you were reborn from the realm of heavenly beings."

A person from the Directorate for Imperial Manufactories had suffered from an incurable disease for several years and was about to die. Jīvaka went to see him and said, "Why did you indulge in evil ways and produce this distress?" [Jīvaka] had the ill person get down on the ground, laid him out on a single-layer mat, put a monks' iron bowl on his belly, and covered him with linen cloth. Jīvaka then chanted three Indian hymns, and after that he intoned dhāraṇīs of several thousands of syllables. An offensive odor soon filled the room. The ill person said, "I have recovered my strength!" Jīvaka ordered him to take off the linen cloth, and they saw in the iron bowl something abhorrent that looked like mud. The ill person was thus cured. The Governor of Changsha, Teng Yongwen, [practiced Buddhism] very diligently from his early days. At that time he resided in Luoyang. Both of his legs were crooked because of paralysis for years. Jīvaka chanted dhāraṇīs for him. Immediately [Yongwen] could straighten [his legs] and after several days he stood up and walked.

In Yushui Temple there was a bodhi tree that had withered. Jīvaka chanted dhāraṇīs facing the tree. In ten days the tree revived and produced verdant foliage.

At that time in that temple resided Zhu Faxing, who was good at speaking and discussion. In those days he was compared to Yue Ling (i.e., Yue Guang).34 When he met Jīvaka he bowed his head to the ground and said, "I have already attained the testimony in the Buddhist Way. I wish to receive the Dharma (i.e., certification of spiritual achievement) from you." Jīvaka replied, "Bridle your tongue, control your intentions, and do not commit bodily offense. Those who practice these points will transcend the world." Faxing replied, "Those who attained the Buddhist Way should be given what they have not yet heard. What you told me now can be recited even by an eight year-old novice; it is not what those who have attained the Buddhist Way expect to 25

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hear." Jīvaka said, laughing, "It is indeed as you said! It is what an eight year-old [novice] can recite, yet it is something that even a one hundredyear-old man cannot practice. People all know to respect those who have attained the Buddhist Way, yet they do not know that to practice these points is precisely to attain the Buddhist Way oneself. From my viewpoint, it is easy. Subtlety simply lies in oneself. How can you be resentful for not hearing the Dharma you have not yet heard?"

People of all ranks and classes in the capital city sent Jīvaka gifts of clothes and other things, which were counted as several tens of millions or hundred millions. Jīvaka accepted all of them, but on leaving the capital city he sealed them and left them behind. He made eight hundred streamers, which were carried on the backs of camels. [Jīvaka] sent them in advance, and they followed merchants to return to India in the west. Furthermore, he had a kaṣāya robe belonging to Faxing [who had been reborn from the realm of heavenly beings] and carried it himself. He told Faxing, "This region greatly commits the offense of making new things. How pitiful it is!"

When Jīvaka took his departure, several thousand people came to see him off. He left after taking a meal at a temple in Luoyang. There was a monk who had departed Chang'an on that day to travel to [Luoyang]. He saw Jīvaka at a temple in Chang'an [even though Jīvaka was then in Luoyang]. Moreover, when the merchants and camel drivers that Jīvaka had sent in advance approached a river in Dunhuang, they met a younger brother of one of the merchants who had come from India. The brother said that he had seen Jīvaka at a temple in Dunhuang just a little while before. The brother's son, Shideng, said that he had met Jīvaka north of the desert and they had talked heartily. When they calculated for that day, it had been ten days before, the same day that Jīvaka had departed from Luoyang. In short, the distance [Jīvaka] had traveled was then already ten thousand li.

[Shi Fotiao, a Śramaṇa of the Jin Dynasty]

It is unknown what country the śramaṇa Fotiao of the Jin dynasty came from. He went to Changshan [prefecture] (in present-day Hebei province) and strove in religious practice for years. He esteemed simplicity and did not use refined language. People of the time valued him because of his manner. In Changshan [prefecture] there were two brothers who believed in the Dharma. They lived a hundred li away from [Fotiao's] temple. The elder 26

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brother's wife fell seriously ill. So they moved near the temple in order to keep medical services and medicines handy. The elder brother admired Fotiao as his teacher. He sought advice and practiced the Buddhist Way in the temple, always in daytime hours.

One day Fotiao unexpectedly visited their house. The younger brother asked about the condition of his elder brother's wife in detail and inquired after his elder brother. Fotiao replied, "The ill lady is almost well. Your brother is as usual." After Fotiao left, the younger brother followed him, whipping his horse [to make speed]. He told his elder brother that Fotiao had visited their house early that morning. The elder brother said in surprise, "The upādhyāya has not gone out of the temple from early this morning. How could you have seen him?" The brothers vied with each other in asking questions [about this matter] to Fotiao, but Fotiao just smiled and never gave an answer. They all considered it to be strange.

Furthermore Fotiao went deep into the mountains alone. He brought only several sheng of dried grain for a year or a half-year, but when he returned he always had some left over.

Someone once followed Fotiao and traveled several tens of li in the mountains. The sun went down and it snowed heavily. Fotiao went into a rock cave and stayed overnight in a tiger's den. When the tiger returned and lay down in front of the den, Fotiao said, "I have deprived you of your den. How can I deal with this shame?" The tiger lowered its ears and descended the mountain. The person who had been following [Fotiao] was surprised and fearful. Fotiao personally announced beforehand what would be his last day. All the people from far and near came to see him. Fotiao then gave a farewell statement. "Even though the universe lasts a very long time, it still arrives at the day of collapse. How could human beings intend to live eternally? If you are able to wash away the three major evil passions and concentrate your whole mind upon true purity, even though the body leaves you, your spirit certainly remains in the same way." All the people wept. Fotiao returned to his room and sat upright. He covered his head with his robe and suddenly passed away.

Several years after [Fotiao's] death, eight of his lay disciples entered the Western Mountains. As they were cutting wood, they unexpectedly saw Fotiao appear on a high rock. His clothing was distinct and he looked cheerful 27

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and exuberant. They were all pleasantly surprised and bowed to him. They asked, "O upādhyāya! Are you still here [in this world]?" [Fotiao] replied, "I am always free." He asked for news of his friends in detail. Shortly he departed. The eight people then stopped their work and returned to their homes. They told the story to those who practiced the Buddhist teaching together with them, but the others said, "There is nothing to prove your story." So, they dug up [Fotiao's] grave together and opened his coffin. [Fotiao's] body had disappeared. [Shi Jiantuole, a Śramaṇa of the Jin Dynasty]

The home country of Jiantuole of the Jin dynasty is unknown. He once traveled to Luoyang and went all over the city for several years. While the people respected him for his character and behavior, no one knew of his profound abilities. Afterward [Jiantuole] said to the people, "On Mount Panchi there is an old stupa. If it can be repaired the merit [from this] will be immeasurable." Many people approved of this and went to the mountain with him, and when they arrived there were trees and plants growing densely and luxuriantly. No one knew where the trace [of the stupa] was. Jiantuole, pointing to a place, said, "This is the foundation of the temple." Some people dug there and sure enough they discovered the stone base of the stupa. [Jiantuole] furthermore pointed out the sites of the lecture hall, the resident monks' quarters, a well, and a kitchen. When the sites were dug everything was where [Jiantuole] had said they would be. Only then did the people wonder if [Jiantuole] was extraordinary. After the temple was repaired Jiantuole became the chief priest. [The temple] was located a hundred li from Luoyang. [Jiantuole] went to Luoyang every morning. After attending a Buddhist service and hearing lectures, he then begged for a bowl of oil and carried it back to the temple. Although the time it took to go and return varied, he never failed to return by noon. A person who could travel several hundreds of li in a day intended to follow [Jiantuole] and testify [if Jiantuole could walk that fast]. He departed at the same time as [Jiantuole], but even though he ran he could not catch up with [Jiantuole]. [Jiantuole] turned his head and said, smiling, "Hold on to my kaṣāya and you will not get tired." When he held onto the back of [Jiantuole's] kaṣāya he promptly arrived at the temple. The man rested for several days [at the temple] and then returned home. The people realized that [Jiantuole] was a supernatural person. It is unknown when and where he passed away.

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[Di Shichang, a Layman of the Jin Dynasty]

Di Shichang of the Jin dynasty was from Zhongshan (in present-day Hebei province), from a wealthy family. During the Taikang era (280-289) Chinese people were prohibited from becoming śramaṇas. Shichang believed in the Dharma and diligently practiced it. He secretly built a monastery at his premises, where he made offerings to śramaṇas. Yu Falan was among them. No monk who came to [Shichang] was rejected.

There was a bhikṣu with a stupid and vile appearance, wearing worn-out clothes covered in dust. It looked like he had traveled through mud to come [to Shichang]. Shichang went out, bowed to him, and ordered a servant to go and get water so that he could wash the bhikṣu's feet. The bhikṣu said, "O Shichang! You should yourself wash my feet." Shichang replied, "I am old, weary, and feeble. I will let my servant [do it] instead of me." The bhikṣu would not listen to him. Shichang called him names under his breath and left. The bhikṣu then revealed his supernatural power, transformed himself into a giant eight chi tall with a fabulous and extraordinary countenance, and flew away. Shichang beat his breast, regretted [his actions], lamented, and threw himself down onto the mud.

At that time, the monks and nuns of Di's [monastery] along with some passersby, fifty or sixty people, all could see clearly and distinctly [the bhikṣu] floating several tens of zhang high in the air. The extraordinary vapor of wonderful fragrance [emitted during this event] did not dissipate even after a month. [Yu] Falan was revered as the Dharma master of logic. (His biography appears in the latter part of this writing.) Falan related this story to his disciple Fajie, who told it to other people, both monks and laypeople, on many occasions.

[Cheng Dedu, Administrator of the Song Dynasty]

Cheng Dedu of the Song dynasty was from Wuchang (in present-day Hubei province). His father Daohui was Regional Inspector of Guangzhou. Dedu became the Acting Administrator of the General of the Guards, the king of Linchuan (403-444). At that time [Dedu] resided in Xunyang (in present-day Jiangxi province). In his room there was a swallow's nest. One night the room suddenly became bright spontaneously and a young boy came out of the nest. He was more than one chi tall, with a clean and clear appearance. He came to the front of Dedu's bed and said, "You will attain the way 29

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of longevity in two years." The boy suddenly disappeared. Dedu felt that this was very mysterious and peculiar.

In the seventeenth year of the Yuanjia era (440), Dedu followed the king and guarded the area of Guangling, where he met the meditation master Shi Daogong. Accordingly, Dedu learned meditation from [Daogong] and his understanding was very good. In the spring of the nineteenth year [of the Yuanjia era] (442), the unoccupied study of his house in Wuchang suddenly filled with a distinguished fragrance. The fragrance reached the thoroughfare. All the people in the area went and inspected [the room]. [The fragrance] dissipated after three days.

(These six stories are found in the Mingxiang ji [Records of the Profound and Auspicious]).

[Shi Hongming, a Śramaṇa of the Qi Dynasty]

During the Qi dynasty there was Shi Hongming at Bolin Temple in Yong xing [village]. His original family name was Ying. He was from Shanyin in Guiji (in present-day Zhejiang province). He renounced the world when young and virtuously and diligently observed the precepts and principles. He resided at Yunmen Temple in Shanyin, where he recited the Lotus Sutra, received training in meditation, and industriously devoted himself to worship and repentance. He did [the practices] at all six times a day.35 Every day at dawn a water jar spontaneously filled up. [Hongming] truly impressed various heavenly youths, who thereby became sextons. Once [Hong]ming was sitting in meditation at Yunmen [Temple] when a tiger came into his room and lay down in front of his [meditation] couch. [The tiger], seeing that [Hong]ming sat upright and never moved, left after awhile. Moreover, on one occasion [Hongming] saw a young boy who came to listen to his chanting of a sutra. [Hong]ming asked him, "Who are you?" [The boy] replied, "Formerly I was a novice at this temple. After I stole food that had been [offered] under the canopy, I fell into a pit toilet and now I am [trapped] there. I heard about your practice of the [Buddhist] Way, holy priest. Therefore I came to listen to the sutra [you chant]. I pray that you will help me and with expedient means cause me to escape from this nuisance." [Hong]ming promptly expounded on the Dharma, exhorting and edifying [the boy]. Having received and understood [the teachings the boy] [suddenly] disappeared. 30

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[Hongming] later entered into meditation in the Shilao cave in Yongxing. A mountain spirit came and disturbed [Hong]ming. So he seized [the spirit] and tied it up with a cord [from his robe]. The spirit surrendered and apologized to him and then asked to be released, saying, "I dare not come back again!" [Hong]ming released it and it then vanished completely. [Hongming] passed away in the fourth year of the Yongming era (486) of the Qi dynasty at Bolin Temple, at the age of eighty-four. [Shi Faxian, a Śramaṇa of the Qi Dynasty]

In the Qi dynasty there was Shi Faxian on Mount Jing in Nanhai. He was from Guangzhou. He first resided at North Temple (Beisi). When the temple became old and fell into disrepair, [Fa]xian led and solicited people who were related [to the Buddha in their former existences] (youyuan), and [the temple] was repaired to a great extent. The name was changed and it was called Prolonging Auspiciousness (Yanxiang) [Temple]. Later [Faxian] went to Mount Zangwei, where he established a temple. After the completion of the temple, a couple of boys came hand in hand, singing a song:

There is the virtue of the Buddhist Way in Zangwei.

Happiness is not yet halfway through.

After singing this song they suddenly disappeared. All the people of the temple exclaimed and sighed in wonderment at this miraculous occurence. Afterward [Fa]xian entered into meditation and suddenly saw someone come, who said, "A string of the qing (a sonorous stone) has snapped. Why don't you repair it quickly?" [Fa]xian was surprised, got up [from meditation], and went to see it. [The broken string] hung down, nearly touching the ground. He reconnected [the string]; it was undamaged. It is unknown where he died. [Shi Puan, a Śramaṇa of the Sui Dynasty]

In the Sui dynasty there was Shi Puan (530-609) in Pianzi Valley on Mount Zhongnan (in present-day Shaanxi province). His secular family name was Guo. He was from north Jingyang in Yongzhou (in present-day Shaanxi province). As for his manual of rituals and method of practices, he [practiced] alone in forests and fields, did not participate in the human world, and solely esteemed meditation until the end of his life. He settled in the dangerous 31

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wilderness and did not avoid wolves and tigers. He always read the Garland Sutra (Huayan [jing]); he would not let go of the scroll [of the Garland Sutra]. He cultivated asceticism, ignoring his own comfort for the sake of others. He often wandered about in the mountains and fields, and while doing so he offered [his body] to birds and beasts. Even though tigers and leopards approached him, they only sniffed him and did not attack him. He had a pure mind, was incompatible with abiding in the secular world, and never broke his sincere vow.

During the persecution of Buddhism [carried out by Emperor Wu of the Northern] Zhou dynasty, more than thirty great virtuous monks took shelter in [Mount] Zhongnan. [Pu]an settled them in a dark ravine, and himself practiced almsbegging [to support them]. [So] they were well fed and clothed. Even though they heard that [the persecution] was thorough, they were all able to escape from hardship.

At that time Dharma teacher [Jing]'ai (534-578) avoided the disasters and stayed at Du Yingshi's house in Yiyu. [The Du family] dug a kiln in which they hid him. [Pu]an was released and on his return [to his place] he passed by [Du Yingshi's house], paid his respects to [Jing'ai], and had an audience with him. [Jing]'ai said, "You, Eminent [Pu]an, clearly understand the Buddhist Dharma. Your knowledge is not very extensive but your spirit and determination are matchless. You are aware of the fact that evil guards strongly against the good. It is probably difficult to reach [that stage]." [Pu]an replied, "I have now escaped from hardship and this is solely due to the power of the Garland Sutra." When the new era of Emperor Wen (r. 581-604) of the Sui dynasty began, Buddhism greatly flourished. Former monks were called back from at large and settled down in accordance with the old system. At that time, more than thirty monks [who had hidden] in the ravine of Pianzi [publicly] renounced the world, responding to the imperial decree, and they all went to live in an official temple. [Pu]an alone enjoyed the mountain dwelling with which he had familiarized himself. He maintained simplicity and enjoyed the tranquility of the trees and valleys. While he sometimes went to a village or town and benefited the people, he continued to abide in nature and did not join the superficial secular world.

Later, a person cut into a wall and made a small shrine beside a mountain stream where the two valleys of Zihuo and Hulin met. He built a hermitage 32

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and invited [Puan] to live there. On the first day [Puan] went to live near the small shrine, there was a large rock above [the small shrine], hanging right over it. Afraid that the rock might fall, [the man] wanted to dig it out and move it away from the high place by dropping it down [the mountain. Pu]an prayed, "Would that the big rock be moved somewhere else without damaging the small shrine cave!" Consequently, the rock, complying with [Puan's] words, cracked apart and shifted to another place. The people were all surprised at this. [Pu]an said, "This is due to the power of the Garland Sutra. It is not anything peculiar."

Furthermore, on the left side of the mountain stream near the east stone wall of the small shrine lived Suo Tuo, a notorious villain from the rural community along the river. He forced his way in numerous things. He was secretly jealous of [Pu]an's virtue and always plotted to denounce him for his faults and ruin him. Accompanied by three cohorts, he carried a bow in his hand and a knife under his arm. He lifted his arms and drew the bow, but when he was about to let loose an arrow, it would not leave the string [of the bow] and he could not stop his hands from opening. He glared, his tongue was frozen, he was rooted [to the spot], and he stayed like that all night. As for the aspect of his voice, it vibrated. People from far and near gathered like clouds. Villagers bowed their heads to the ground and sincerely took refuge in [Puan]. They asked him to help [Suo Tuo]. [Pu]an said to them, "Originally I did not understand clearly [what was going on]. Isn't his predicament due to the power of the Garland Sutra? If he wishes to be released from [these conditions], you should simply cause him to repent." They taught [Suo Tuo] just as [Puan had] said and he was rescued [from the difficulty]. Moreover, there was Zhang Hui in Wei village to the west of the small shrine. From early in life he conceived evil thoughts and considered thievery his occupation. He went to [Pu]an's place in the night and secretly took some oil [used for] Buddhist rites. He put five dou [of oil] in a pot36 and went out, carrying it on his back. He had already reached the gate of the courtyard when he became confused and got lost. He could not move, as if he was bound by something. His entire family and the people of his community came to [Puan] and apologized for [Zhang Hui's] sake. [Pu]an said, "I do not know anything about it. It is probably due to the power of the Garland Sutra. You should tell him [about the power of the Garland Sutra] and cause 33

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him to repent. Help him return the pot of oil." [They did] as [Puan] said and [Zhang Hui] was delivered.

Furthermore, there was Zhang Qing, who lived to the south of the small shrine. He stole [Puan's] money, carrying it away in his sleeve. When he was back in his house he shook [his sleeve] but [no money] came out. His mouth remained shut [against his will] and he had to remain silent. [Zhang] Qing soon took refuge [in Puan], repented, admitted his fault, and left. Another time, in Chengguo village there was Cheng Huihe, who greatly embraced faith [in Buddhism] without doubt. He often came to [Pu]an's place, listened to him, and received the essence of the Dharma. He died of an illness. After two nights had passed his corpse lay shrouded on the ground. The mourners were getting ready to put the body in a coffin. [Pu]an had gone to Hu county (in present-day Shaanxi province) before [Huihe's death] and was on his way back [to his place]. He arrived at Dexing Temple in the southwest, five li west from Hui[he]'s village. From far away [Puan] called out, "Cheng Huihe, why don't you come out to meet me?" He called out repeatedly. A farmer told him, "[Hui]he died a long while ago. There is no way he can come to meet you." [Pu]an replied, "This is a nonsensical joke! I do not believe it." [Puan] soon arrived at Huihe's village, and he shouted angrily and called out [to Huihe] loudly. [Hui]he's body then moved. His distant relatives cut off the rope holding the shroud around his body. [Pu]an entered [Huihe's] yard and again called out to him loudly. [Hui]he immediately got up and crawled to [Pu]an. [Pu]an ordered [the people] to remove the coffin and cover all the bamboo baskets and mats in order to make [a place] for the Buddha's seat. He ordered [Hui]he to circumambulate [the Buddha's seat]. [Huihe] was soon restored to health; he was as healthy as he had been before and lived for twenty more years. Later, when he became seriously ill, he came to [Puan] begging for help. [Pu]an said, "To let you fall into dissipation is no concern of mine." [Cheng Huihe] then died.

At that time [Pu]an's fame ascended rapidly. Both clergy and laypeople revered and admired him. Many people gathered around him, asking to have an audience with him. He initiated the meritorious assembly (fuhui), in which many people experienced communication with buddhas and bodhisattvas. Formerly in Bai village, northeast of Kunmingchi (in present-day Shaanxi province), there was an old lady who was ill in bed and who lost her hearing 34

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for more than a hundred days. She informed her children about her intention to see [Pu]an. [Puan] understood the mother's intention to ask him to visit her. When he arrived at her house, the ill mother saw him, unconsciously descended [from her bed], and came out to meet him. [Puan] asked her about her daily life. Suddenly she returned to her former [healthy condition] as before and the suffering from the disease was gone. Because of this, [Puan's] reputation increased even more. The villagers assembled and wanted to set up a great purification ceremony.

In Dawan village there was Tian Yisheng. His family was poverty-stricken. He had four daughters. His wife had only worn-out clothes that covered only to above her knees. His four daughters went around naked and cold; they had nothing to cover their bodies at all. The oldest daughter, who was already twenty years old, was called Huayan. [The family] had only two chi of coarse fabric, which they intended to give as a donation. [Pu]an, leading the villagers [on mendicant rounds], arrived at the gate [of Tian's house]. He had compassion for their hardship of poverty, and so he walked past [their house] and did not go in [to receive the offering].

The oldest daughter thought, "Because I am tormented by poverty I cannot join the meritorious assembly. If I do not study now, how can I be saved in the future?" She looked around for something [to donate] but there was nothing at all. Looking up, she wept sadly. Then she saw a bright hole in the roof tiles and saw a bundle of mixed grain. She pulled [down the bundle] and shook it, and was able to obtain ten grains. She crumbled them and they became rice. At the same time, she took the coarse fabric and decided to use it for participating in the Buddhist ceremony. Since she wore nothing on her body, she waited for the darkness of night to go and then crawled to the site of the religious offering. She threw the donation mentioned above toward numerous people from a distance. She separately offered more than ten grains of rice to cook.

Accordingly she made a vow, "I, a woman, am beset by poverty because of former parsimonious acts. Now I have received the retribution of poverty. My hardship is just like this. Today I do my best in poverty and make a donation in order to hope for a reward in the future." After making this prayer she put the ten grains of coarse rice into an earthenware pot to cook them. "If through utmost sincerity my karma of poverty is exhausted, I pray that 35

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the cooked rice will turn to a yellow color. If I receive no response from you, it is my fate. What else can I do?" After making this oath, she returned to her home, covering her face and weeping. Thereafter, the five dan of rice in the earthenware pot turned yellow.37 All the people were surprised and exclaimed about this, but they did not know why it had happened. Seeking for the reason, they found [the answer] and thereupon said, "This is due to the power of Tian Yisheng's daughter's vow." The assembly of purification was carried out in an orderly way, and the ten dan of grain was obtained. [The people] quickly gave [Huayan the grain to relieve her hunger]. [Pu]an purchased a Dharma robe for Huayan, initiated her into [the Buddhist Way], and sent her to a temple in the metropolis. After this, his reputation became even greater. His lofty awakening is difficult to explain. Even though [Pu]an's dwelling place was hidden, he performed merciful acts of salvation every day. Many people offered animal sacrifices to the god of the land regularly two times a year. [Puan] went around [the towns and villages] and saved [the sacrificial animals] from death by paying for them. He exhorted [the people] to practice the meaning of the Dharma. The number of towns that no longer killed living things [as offerings] was more than a few. In the village near [Puan's] small shrine, there were three hogs tied up, which were going to be butchered and cooked [as an offering] for the god of the land. [Pu]an heard about this and went to buy their freedom. The villagers who served the god were afraid that they would not be able to kill [the hogs to make the offering]. So they increased the price and demanded ten thousand in cash from him. [Pu]an said, "I think I have three thousand in cash, which is already ten times more than the original price. We can come to an agreement." The people had different opinions and angrily contested with one another. Suddenly a boy, whose torso was covered with a sheepskin, came to the assembly for the god of the land. He helped [Pu]an purchase the hogs' freedom. Having seen that the people were competing with [one another], he ingratiated himself to them and asked for some wine. He drank and danced, turning around and around, shining brightly. Then both old and young who had gathered for the god of the land offering all lost their eyesight; they were in darkness for a brief moment and did not know where they were. [Pu]an promptly drew a knife, cut some flesh from his own buttocks, and said, "Both this and that are simply all flesh. Hogs eat dung and filth and you still eat 36

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them. Needless to say, human beings eat rice. [Therefore,] by this reasoning [human flesh] is more precious." When the people who served the god of the land heard and saw this they immediately freed [the hogs]. The [young] hogs, having escaped from [the danger], circumambulated [Pu]an three times and rubbed their noses against his body as if showing affection and respect for him. Hence, [this incident] caused the villages within fifty li south and west [from this community] to stop the practice of [sacrificing] chickens and hogs [for offerings].38 It has continued to the present time. The way [Puan] felt and expressed benevolence was entirely in this manner. [Puan] had a very sincere and faithful nature. He delighted in chanting the Garland Sutra. With an [alms]bowl and the three kinds of robes, he exerted himself more year after year. In the eighth year of the Kaihuang era (588), he entered the metropolis responding to a repeated imperial decree and became Palace Mentor of the Heir Apparent. A princess built Jingfa Temple and invited [Puan] to reside there. Even though [the temple] was called Imperial Palace (Diyu), [Puan] still continued to sleep in a mountain cave. On the fifth day of the eleventh month of the fifth year of the Daye era (609), he passed away at Jingfa Chan Temple at the age of eighty. [Shi Faan, a Śramaṇa of the Sui Dynasty]

In the Sui dynasty there was Shi Faan (518-615) at Baoyang Temple in the Eastern Capital (i.e., Luoyang). His [secular] family name was Peng. He was from Chungu in Anding (present-day Gansu province). He renounced the world when he was young and resided at Jiulong Monastery on Mount Taibo (in present-day Shaanxi province). He revered meditation and made it his specialty. He had only coarse food and worn-out clothes throughout his life until he died from old age.

In the mid-Kaihuang era (581-600) [Faan] came to Jiangdu (in presentday Jiangdu county of Jiangsu province). He ordered [the gatekeepers] to report the reason for his visit to the king of Jin, [who later became Emperor Yang of the Sui dynasty (r. 605-617)]. The gatekeepers did not think his visit was worthy of reporting [to the king], since he was short and ugly in appearance and spoke and laughed carelessly. He came to the gate every day39 and was always told to go away, but he would not leave. [The gatekeepers] tried to convey [Faan's intention to the king] for his sake. The king [of Jin] heard 37

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this and called him into a room. When they saw each other it was as if they had known each other for a long time. [Faan] then resided at Huiri [Monastery] and offered to attend [the king] wherever the king traveled. When [the king] made an honorable visit to Mount Tai (in present-day Shandong province), [his group] became thirsty. They looked around in every direction but there were only rocks; there was no place from which water could be obtained. [Fa]an slashed open a rock with a knife and drew water, which poured out with a rush. [The water] was given to the king, who greatly marveled at [Faan's skill] at that time. He asked him, "With what kind of power did you cause this?" [Faan] replied, "With Your Majesty's power I caused this." Following the king, [Faan] went into a desert. The party arrived in the middle of a sea of silt, where they encountered extraordinary and strange affairs. They all avoided [difficulties] ahead of time and suffered no damage or defeat. Later, [the king and his attendants] went to Mount Tai. The monks of Shentong Temple came to them and invited them as donors. [Fa]an arrived there on behalf of [the monks]. The king handwrote an inscription, "Great Protection (honghu)," on the wall of the temple.

At the beginning [of the journey] when [Faan] entered a valley with the king, he saw a monk wearing worn-out clothes and riding on a white donkey approach. The king asked, "What is he?" [Fa]an answered, "He is Eminent [Fa]lang (507-581)." [Falang] had built Shentong [Temple], so he came out to greet and guide them.

When they reached the temple, they again saw a deity of extraordinary appearance. [The deity] was up on [the roof of] the lecture hall, leaning on a roof ornament and observing the people below. Again, the king asked [Faan about him] and [Faan] replied, "This is the god of Mount Taibo and he obeys you, Your Majesty." It is impossible to extensively record all the wonderful events that happened after that.

By the beginning of the Daye era (605) the emperor valued [Faan] even more. [Faan] was more powerful than princes. Those who saw him all kneeled down before him. He was continuously attended by the Three Capital Guards (i.e., members of the Bodyguard Garrison, the two Distinguished Garrisons, and the two Standby Garrisons), who served [Faan] just as they would a deity. Furthermore [Faan] went to famous mountains and invited various recluses. Once Guo Zhibian, Eminent Shi [Bao]zhi, Eminent [Fa]deng, and 38

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Beidu all gathered at the same time at Huiri Monastery. More than two thousand virtuous and learned people supplied them with the four kinds of necessities, and they served [Fa]an as their leader. Moreover, Baoyang Monastery was built for [Faan] in the Eastern Capital. Only [Fa]an's group resided and cultivated practice there.

In the spring of the eleventh year [of the Daye era] (615), at time when there were many hardships in every direction, [Faan] died without having fallen ill. He was ninety-eight years old.

Before he was about to die, he told the emperor, "A hundred days after my death a fire will break out in the palace. You must be careful about this." On the hanshi seasonal day40 oil bubbled up and caught fire. During the night the gate was closed [so] all the courtiers of the Three Bureaus of the Censorate burned to death. At the time the emperor did not think this was strange. [Faan's] coffin was sent to [Mount] Taibo and government funds were provided to support [the maintenance of his tomb]. Nevertheless, [Fa]an's virtue lay hidden and he was externally [treated] in the same way as various of his associates were. He did not use a pillow when he slept so his neck was not bent at all. He laid with his head extended to the edge of the bed41 and drooled from his mouth. Every night he drooled more than a sheng. Whatever he manifested, we can see mysterious signs there.

[Shi Huikan, a Śramaṇa of the Sui Dynasty]

In the Sui dynasty there was Shi Huikan (524-605) at Daguishan Temple in Jiangzhou (in present-day Jiangsu province). His [secular] family name was Yang. He was from Qua in Jinling (in present-day Wujin county, Jiangsu province). [When young he studied with an eminent monk. This monk] was able to discern good omens of this world as well as from the other world. No one in the world knew [whether his learning was shallow or deep].42 He highly respected a venerable [buddha] image and served it in the same manner as one would serve the actual Buddha. Whenever he saw the standing [buddha] statue he would not venture to sit [in front of it]. He urged [other people] to make another image [of the Buddha] in a seated posture. If he was out on a street and encountered others having difficulties, he saved them without concern for his own life. Later Huikan went to Lingnan (present-day Guangdong and Guangxi provinces), where he took refuge in Zhendi (Paramārtha, 499-569), and 494a

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exclusively interpreted the teaching of meditation. He was greatly and deeply awakened. In his closing years he resided at Qixia [Temple near present-day Nanjing in Jiangsu province]. He was calm and had an open and peaceful mind. He would come and go [between the temple and regular domicles]; his life was not restricted to the mountains.

He once went to the place of the Dharma teacher Si in Yangdu (in present-day Hongdong county, Shanxi province). Si knew in advance that [Huikan] was coming and received him with exceptional courtesy. As [Huikan] was leaving to return to the mountain temple, he was asked to show his supernatural power. [Hui]kan said, "Certainly! How could it be difficult?" Then he immediately stuck out his arm from a window and it extended to several tens of zhang long, then he removed the horizontal tablet of the upper side of the Buddha Hall of Qixia Temple and retracted his arm back into the room. [Huikan] said to Si, "Common people have no profound knowledge. When they see [my supernatural power] they are simply surprised. This is the reason I do not perform it."

In the first year of the Daye era (605) [Huikan] died at Daguishan Temple in Jiangzhou, at the age of eighty-two. In the morning of the day [Hui]kan died, he threw his three robes and hood away into the hall, saying, "I am returning the three robes to the sangha. I am now departing this world. Everyone, good luck!" Then he returned into his room. All the people got up, frightened, and went after him. They found a full set of white bones in a seated posture with legs crossed on a couch. When they touched [the bones] they rattled yet did not scatter.

[Shi Zhuanming, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was Shi Zhuanming at Huadu Temple in the western capital city (i.e., Chang'an). His secular family name was Lu. His original domicile is unknown. His appearance and clothing followed the monastic standard. His facial appearance was mediocre; his countenance was merely indifferent and there was neither pleasure nor displeasure in his gaze. In the eighth year of the Daye era (612) of the Sui dynasty, [Zhuanming] arrived from nowhere apparent to take up residence in Luoyang. He warned, "Rebels will arise!" [People] went to investigate but they did not see [any evidence of] the original [threat warned of by Zhuanming]. At that time the 40

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emperor (i.e., Emperor Yang, r. 605-617) felt misled by him but could not sentence him. So he ordered that Zhuanming be temporarily taken into custody. At that time [the emperor] did not infer that [Zhuanming] was like that (i.e., that he could make predictions). In the sixth month of the following year, just as [Zhuanming had warned, the emperor] was confronted by the rebellion raised by Xiao Gan (i.e., Yang Xuangan). Violent men approached the Eastern Capital (Luoyang) and filled [the city]. They killed people in extreme and exceedingly awful ways. [The emperor] acceded [Zhuanming's] words and issued an imperial decree to release him. [Zhuan]ming was released from custody and his mental state was as usual.

[Zhuanming] had discussions with various people, and no one had ever been a match for him. It happened that the emperor went to Jiangdu (present-day Jiangsu province). [On the way] he stopped at Yanshi (present-day Heluodao in Henan province). At that time in the prison there were fifty convicts who had been sentenced to death. On a set date they were to be beheaded. [Zhuanming thought,] "Tomorrow I should release them from this distress of death." He went to the prison and bribed [the wardens]. Seeing all the convicts he announced, "Tomorrow His Majesty will pass by here. You should all cry out loudly and shout all together, 'Rebels are coming!' If you are asked the reason for this, just say that it is what I have ascertained. Then you will certainly escape from death." When the time came, [the convicts did] just as they had been told. An imperial decree was issued and all the convicts were released, but [Zhuan]ming was seized and imprisoned. Bursting out in laughter, he accepted it and had no anxiety or fear at all. At that time bandits throughout the land had a pessimistic view of life. It was just as [Zhuan]ming had predicted.

In the final year of the Daye era (617) [Zhuanming] was still imprisoned. When the king of Yue succeeded to the throne and [became Emperor Gong, Zhuanming] was released. Even though he could then freely come and go, he always lived inside the Qianyang gate. He was given a branch temple. [The emperor] was afraid that [Zhuanming] would secretly escape, so he confidentially sent the Three Capital Guards to privately protect him. In the Huangtai era (618),43 when a strategy to militarize the nation was proposed, [Zhuanming] was put in charge of the strategic planning staff to plan and assess the advantages and disadvantages. [Wang] Shichong, [founder] of the 494b

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illegitimate Zheng dynasty, redoubled his trust in [Zhuanming]. The guard was strictly established. [Zhuanming] concurrently served in ordinary rules. The second year of the Kaiming era (620) [of the Zheng dynasty] is exactly the third year of the Wude era of the Tang dynasty. [Zhuan]ming moved out peacefully from the palace of Luo[yang], which was surrounded on five sides [by enemy troops.] At first he found no vestiges of the city and discerned that the metropolis of the illegitimate [dynasty] had gone into decline. He headed west and arrived at the capital [Chang'an]. From his early days Emperor Taiwu had received news about [Zhuanming] with respect and deeply understood the miraculous events [carried out by Zhuanming]. [The emperor] made a special bow to him cordially and issued an imperial decree to allow [Zhuanming] to reside at Huadu Temple. [Zhuanming] was often brought to the palace where he explained omens and [divine] responses in detail. Later, when these events manifested, they all tallied with [what Zhuanming had foretold]. In the eighth month of that year [Zhuanming] suddenly disappeared. His clothes, property, and miscellaneous goods were left neatly in his room. [The people] looked for him; they traveled around all over the country but ended up obtaining no news [of him].

Whenever someone inquired about learning, [Zhuanming said,] 44 "I usually make up my mind with the single Dharma, equality, and follow it." On the other hand, what [Zhuanming] predicted about monks and laymen, such as past and future events and their joys and sorrows as reward and retribution, all had mystic efficacy.

He went to Zongchi [Temple] and said, addressing the monks, "Before long, there will be bloodshed in this temple. You should all be cautious." At the time monks such as Chairman of the Lecture Assembly Fagai were selfordained and the world was full of their descendants. They were sought, listed in the record, and then killed in a metropolis. [The monks of Zongchi Temple] repented of their past faults but it was no use crying over spilt milk. [Shi Jiayi, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was the śramaṇa Jiayi in Anzhou (in present-day Hubei province). His original domicile is unknown. At the beginning of the Renshou era (601) of the Sui dynasty he traveled in Anlu (present-day Dean county in Hubei province). In making a joke, he appeared and disappeared. 42

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[His joking] was more than omens and prophecies. His apperance and clothing changed [variously], and he wandered about without settling down. One time he was a monk and another time he was a layman. He could manifest himself in many bodies in various counties [at the same time]. As he was examined and investigated, his virtue garnered respect. He did not complete [the practices as a monk] and he felt ashamed of his lack of knowledge. Śramaṇa Huigao at Fangdeng Temple was extensively versed in learning and practices. [Jiayi] accordingly went to see him. He gave [Huigao] fifty pages of writings and said, "Dharma teacher, you will simply be able to understand [my intention] from this." At the beginning [Huigao] could not surmise from where [Jiayi's words] came. Later, a dispute arose and [Hui]gao was imprisoned. Government officials blamed [Huigao] and demanded he give an explanation. Arranging [the evidence written in the papers, Huigao] clarified [the circumstances] and answered, "When the paper runs out, the affair becomes clear." Just as two pieces of a tally match as perfectly as in their original condition, the omens and [divine] responses [completely] matched [Jiayi's prophecies]. [Other] examples were all just like this. Afterward [Jiayi] came to one family and said, "I have heard that you have a daughter. I would like to marry her." The family initially accepted [his proposal]. So [Jiayi] went to a marketplace and made a public announcement, saying, "The family must obtain [wedding] presents in order to give to my [future] wife." He widely demanded money and rice and on a set day they married. [Jiayi] often went to the gate of that family's house and spoke aloud. The family of his wife was ashamed of this. Consequently, they killed him secretly and buried his corpse under nightsoil. [Jiayi's body] remained there for three days. Then he was seen walking around the marketplace, where he met people and told them about the incident of his murder. In the fifth year of the Daye era (609) the world was clean and peaceful. [Jia]yi played with various groups of children at the shore; he would climb up onto the railings of a bridge and hang from the railings by his hands. He said, "Lower the head of sheep (yang)! Twist with your hands the head of the sheep!" The people saw him sitting on [the railings] and laughed at his antics. When the disasters of the Yang [royal] family of Jiangdu (in presentday Jiangsu province) occured, [the incident] completely matched what [Jiayi] had said previously. It is unknown where he died.

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[Shi Fashun, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was Shi Fashun (557-640) at Yishan Temple in Yongzhou (present-day Shaanxi province). His secular family name was Du and he was from Wannian county in Yongzhou. His natural disposition was gentle and he determinedly practiced austerity.

The small hill area east of Jingshi [county] was called Matou ("Horse's Head"). The sky and precipices deeply met one another, and it was a place suitable for making a miraculous cave.

Chan Master Sengzhen at Yinsheng Temple was originally a teacher from whom [Fa]shun had received [instructions in] practice. [Seng]zhen had begun to make the [temple] foundation [in the cave] and now exhorted the laymen to repair it. He sat upright and directed [the workers for the construction]; he instructed them in its rules.

Suddenly a dog was seen and no one knew where it had come from. [The dog had] white legs and a yellow body, and was natural, tame, and submissive. [The dog] directly entered the cave and came out with some soil in its mouth. It went back and forth for a short while, working hard, but it did not become tired. It ate in the same way as monks did; it did not drink after noon. [The dog] had strange [behavior] like this. The news [of the strange dog] spread to every remote place, and was eventually heard by Emperor Gao (i.e., Emperor Wen, r. 581-604) of the Sui dynasty. The emperor honored [the dog], granting three sheng of rice per day, and accordingly the offering became a regular stipulation. Subsequently, after the small shrine was completed [the dog] died for no apparent reason. This is the present-day Yinsheng Temple. [Fa]shun, at that time, personally witnessed this matter and took refuge in [the Buddhist Way] more and more. He did his best to help [the people] with the construction, and exhorted them to set up an assembly. [The number of people] for whom provisions were offered was limited to five hundred, but when the time came twice as many people arrived. The host [of the assembly for] offering provisions was afraid that they did not have enough. [Fa]shun said, "Nevermind! If you offer [provisions] to a thousand people, your offering is sufficient. There might still be a surplus."

Formerly Zhang Hongchang in Qinghe (present-day Qinghe county in Hebei province)45 raised oxen and horses in his house. His nature was originally evil and everyone was troubled by him. Even if he tried to sell [his oxen and 44

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horses], no one would buy them. [Fa]shun spoke to him about benevolence. [Hongchang] appeared to listen and follow [Fashun]. After that, [Hongchang] attended to wholesomeness and no longer turned on other people. Furthermore, during the summer every year, [Fashun] led the people to Mount Li (in present-day Linzhang county in Shaanxi province) and he remained there in tranquility. There were numerous insects and ants on the ground and [the soil] was too poor for planting vegetables. [Fa]shun was afraid to harm [the insects and ants,] so on the spot he instructed [the people] to move the insects somewhere else. Shortly afterward he went to [the place] and it was just as if there had never been any insects. Once [Fa]shun suffered from a [infected] swelling that burst and [pus] flowed out. Someone respectfully sucked out the pus, another wiped it off with silk fabric. Soon it was healed. The remaining pus emitted fragrance and its auspicious vapor was dificult to compare with anything else. The silk fabric with which [the pus] had been wiped still held fragrance that did not dissipate. In addition, Tian Saduo, from Sanyuan county (present-day Shaanxi province), suffered from deafness since his birth, and there was also Zhang Su, who suffered from dumbness.46 [Fa]shun heard [heaven's] decree and went to them and discussed together with them. Consequently they regained their health and permanently recovered from their disabilities. Furthermore, in Wugong county (in present-day Shaanxi province) there was a monk who had been spellbound by a venomous dragon. Because of this, the people submitted themselves to [the monk]. [Fa]shun made an upright bow, joining his hands before his chest, and sat across from [the monk]. The venomous [dragon] consequently said, through the mouth of the ill monk, "You, Chan Master, have already come. There is no point for me to stay here any longer." They were both tired and extremely weak. Soon [Fashun] released [the venomous dragon] but there were some others who suffered from disease attributed to miasma and demonic evil. They all submitted to [Fashun] and recovered from their disease. [Fashun] did not apply incantation but the power of his merit worked in this way. Those who were unable to understand him said, "[Fashun] has something added by hidden virtue. Therefore, he moves numinous beings and makes them solely pay respect to him." What he taught through his words was to restrain from groundless expressions and clearly reveal right principles. He held sincerity in mind. 45

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When he saw sacred trees and the shrines of popular (i.e., non-Buddhist) religions, he burned them down and removed them. He extensively loved monks and laypeople. The eminent and the humble all submitted to him. There were two ways, to praise him or to slander him. When he opened his mind, it was singlehearted. He appeared not to be affected [by either praise or slander even if he heard it]. He suddenly spoke of [the time after his departure] and then went to Nanye. Just as he was about to cross the Huangqu [River], the water level rose. No one ventured to cross it; the bank was steep and slippery. Even if someone tried to climb up on the bank he would fall into the water. Suddenly [Fashun] broke apart the stream and went on just as if he were traveling on land. When he went up on the bank [on the other side], the water quickly rushed back and flowed over [his path]. [Fashun's] disciples saw this but they could not fathom this reality. Regarding cases where [Fashun] perceived communication with the unseen world, such events were numerous.

[Fashun] was not stingy with valuables, which were distributed and used without his officiating. He took only coarse [food] and wore [worn-out] clothes. He had no change [of clothing] throughout his life. The government and the people knew of him very well, and conveyed thorough [information about him] to the emperor. [The emperor] invited [Fashun] to the palace, revered him, and extended every courtesy to him. All the palace people submitted to him in reverence and asked him to bestow on them the precepts and the Dharma. In the fourteenth year of the Zhenguan era (640) [Fashun], who was not suffering from any disease, repeatedly told his disciples and followers his constitutional method of practice, and later had them receive and employ it. After doing this, he sat down crossed-legged as usual. He passed away at Yishan Temple in the southern suburb at the age of eighty-four. At the moment of his death a pair of birds suddenly appeared and flew into his room. They were dismayed with heavy sorrow. Accordingly, his body in a sitting position was sent to the northern graveyard in Fanchuan (in present-day Chang'an county in Shaanxi province). A grave was dug and [his body] was placed there. The monks and laypeople of the metropolis all lamented [his death]. People in mourning dress and their horses gathered all over the fields. Their mournful cries and extreme grieving filled the earth. The color of [Fashun's] flesh did not change and became brighter as time 46

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went by. [Fashun's upright body] remained stable for three years; the bones of his skeleton did not scatter. From the time of his death until today there is always rare fragrance that flows into the place where his corpse was placed. Those who go there all smell it. [Fashun's] associates in learning, his disciples, and followers were concerned that there might be invaders from outside, so they hid [Fashun's remains] in a small shrine. Then they were not afraid that it would be stolen [or disturbed]. The four categories of Buddhists (monks nuns, laymen, and laywomen) went there to make offerings on pleasant days. [The crowd of people who gathered at Fashun's grave] grew larger and larger. (These eight stories are found in the Biographies of Eminent Monks Compiled in the Tang Dynasty [Tang Gaoseng zhuan, i.e., Xu Gaoseng zhuan]). [Zhang, a Man from Zou County in Yan Province in the Tang Dynasty] In the Tang dynasty there was a man from Zou county in Yan province (in present-day Shandong province) whose family name was Zhang but his pseudonym is forgotten. He was once appointed District Defender. In the sixteenth year of the Zhenguan era (642) [Zhang] intended to go to the capital city to take a selective examination for official posts. On his way [to the capital] he traveled along the base of Mount Tai. Accordingly he visited the shrine to pray for good fortune. In the shrine the Magistrate of Mount Tai, his lady, and their sons all appeared as images. Zhang worshiped each image in turn. When he came to the image of the fourth son, he saw that its appearance was exceptionally graceful. He was with five traveling companions, but only Zhang said a prayer to [the image of the fourth son], "If I could associate with you, Silang (i.e., fourth son), compose poems together, and drink a toast together, my lifelong wishes would be fulfilled. How is it useful to serve as a government official?"

As he proceeded several li [from the shrine], suddenly several tens of horsemen whipping their horses caught up with Zhang. An attendant among them said, "Here is Silang." Silang said, "I know that a little while ago you showed me your courteous feeling. Therefore, I came to see you with respect." He continued, "You would like to take the selective examination for official posts but this year you will not be able to attain a position. Moreover, I am afraid that you have calamities ahead of you. You do not have to go any further." Zhang did not take [the son's advice] and persisted in leaving there and proceeding [to the capital]. Traveling by night, after going more than a hundred 47

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li Zhang and his companions were robbed by burglars and stripped of all the equipment they had. Zhang then prayed, "Silang, won't you help me?" After a while, Silang arrived, along with all his vehicles and horses. He was surprised [by what had befallen Zhang] and grieved for a very long time. He then ordered his retinue to chase after the burglars and arrest them. [The burglars] fell, confused, and were brought back to the place [where they had robbed Zhang's group]. Silang ordered his people to punish them by caning them several tens of times. The burglars were smeared with blood all over their hips and shoulders. After this punishment Silang said goodbye to Zhang and, pointing to a large tree, said, "The day when you return, please call me here." That year, as had been expected, Zhang came back without attaining an official position. When he came to the appointed place, he called out for Silang. In an instant [Silang] arrived. He guided Zhang, saying, "Let's go to my house!" Promptly high towers and magnificent buildings were laid out far in the air. Parapets with complicated patterns of embrasures stretched around the perimeter. It was all extraordinarily splendid. The manner in which the bodyguards solemnly stood erect like mountains was the same as in king's palace. Not long after Zhang entered, Silang said, "We must visit the Magistrate of Mount Tai before we can take our ease." Then, leading Zhang, he went into [the mansion]. They passed through ten-odd double gates at a trot. They arrived at the base of a large hall where Zhang had an audience with the Magistrate of Mount Tai. [The Magistrate] was extraordinarily dignified. Zhang trembled with fear and dared not gaze at him. Fierce-looking judges [sitting beside the Magistrate] seemed to write in red ink and the Chinese characters were very large. The magistrate ordered his attendant to pass his words on to [Zhang], "You are suitable to associate with my son. You cordially follow the proper path. You must stay here for a couple of days enjoying food and drink at ease, and leave whenever you like." He then ordered [his attendant] to lead [Zhang] out. [Zhang] came to another large building where an abundance of rare delicacies were set out; dainties of land and sea were all prepared. String and bamboo instruments were played. Music and song filled his ears. Accordingly, Zhang slept in the same room with Silang for one night.

The next morning, Zhang walked around in the courtyard. As he strolled about he looked in on a side yard, where he saw his wife standing in the pillory in front of many officials. He went back into the hall but he was very 48

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unhappy. Silang felt strange and asked Zhang the reason for his unhappiness. Zhang told Silang in detail what he had seen. Silang was very surprised and said, "I did not know your wife was here."

Immediately [Silang] personally went to the judicial offices. There were dozens of officials in the offices. When they saw Silang coming, they all rushed down to the lower floor and stood at attention. [Silang] beckoned a judicial official with his hand. The official approached closer and Silang told him all about the incident. The judicial official replied, "Not that I am against your order but I must report it to my office manager." Thereupon the office manager was summoned and he consented [to release Zhang's wife]. He said, "I must then put this case with some other cases and expediently judge them as a group. Only then will it be possible [to release her]." So, the judicial official made his ruling and said, "This lady was investigated for another case. She once earned merit by copying sutras and observing various precepts. It is not appropriate to let her die now." Consequently she was released and ordered to return [to the world].

Zhang said goodbye to Silang, weeping. At the time of Zhang's departure, [Silang] instructed him, "Solely make merit and you will be able to prolong your life." Zhang rode his own horse, his wife borrowed a horse from Silang, and they returned home together. Even though his wife was a spiritual being [without a corporeal body], everything she did was the same as usual. They traveled and were approaching their home, but about a hundred paces away from the house his wife suddenly disappeared. Zhang felt great fear and ran into the house, where he found the men and women [of his family] wailing, and he then knew that they had just finished a burial. Zhang promptly called his children, hurriedly went [to the burial place], and dug the grave open. When the coffin was opened, they saw that Zhang's wife abruptly raised herself and sat up straight. With a sweet smile on her face she said, "[I disappeared] because I yearned for my sons and daughters. Please do not blame me for coming home before you." At that time, six or seven days had passed since the time of her death but she was brought back to life. An educated person in Yan province related this story.

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

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A Forest of Pearls from the Dharma Garden, Volume V

[Various Transmissions and Miscellaneous

Records to Clarify Wonders]

The Shuzhengji (Records of Expeditions) says:

Huan Chong was Regional Inspector of Jiangzhou (in present-day Jiangxi province). He dispatched people to tour Mount Lu and record mysterious things. In the meantime they advanced to the peak of Mount Chong. There was a lake around which mulberry trees grew. There was also a flock of swans. In the lake was a broken barge and red-scaled fishes. The messengers were extremely thirsty and wanted to drink water [from the lake]. The red-scaled fishes spread their fins and rushed at them. The messengers dared not drink [the water].

The Shenyi jing (Scripture on Miracles) says:

In a very remote place of the north there is a lake, one side of which measures a thousand li. [The lake] is flat and completely level. There is a fish seven or eight chi long, which in appearance is like a big catfish with red eyes. In the daytime [the fish] stays in the lake, but at night it transforms into a human being. Even if [the fish] is harpooned, [the harpoon] does not penetrate [the fish]. Even if it is boiled, it does not die; however if it is boiled along with fourteen dried plums, then it will be cooked. If you eat this you can recover from evil diseases.

The Linhai ji (Records of Linhai County) says:

Ren Cengyi's house, located twenty-five li northeast from the county seat, has a stone well that is a product of nature, not human-constructed. The well is four zhang deep and has a continually bubbling fountain. Even if there is a flood [the well] does not overflow, and if there is a serious drought it does not dry up. In summertime [its water] is absolutely tasty and cold, and in wintertime it is very sweet and warm. Elders say from generation to generation, "Formerly there was a woodcutter. He was washing tableware close to a stream when a wine cup was carried away by the stream. Later it came out from a well." The Dijing tu (Charts of the Earthly Mirror) says:

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Treasures are found in the inner and outer city walls, hillocks, or walls. Regarding wonders made by trees, you see that the branches incline to one side, or that there are broken and withered branches. These are signs [that indicate where to hunt for treasure]; when you see broken and withered branch faces, a treasure can be found in that direction. Generally, wherever there is gold or treasure, wonders always make numerous snakes. When you see this sort of thing, you should take off one of your shoes. If you throw the shoe at them, and if you can drown them, then you will obtain [the treasure]. Generally, treasures are hidden and then forgotten. [The people] do not know where [the treasure has been hidden]. If you fill a bronze basin with water, place it on the ground in question, and shine light on it, if you see the shadow of a person [on the water] the treasure will be found below it.

The Dijing tu also says, "If you see a place without hoarfrost on the roof tiles, there is a collection of treasures below it." The Yanzi chunqiu (Annals of Yan Ying) says:

He's bi (a precious piece of jade obtained by Bian He) was originally an unwrought gem found in a village. When an expert craftsman worked on it, it became a treasure of the state.

The Kong Xiangzi says, "The stone jue in a village" [instead of "an unwrought gem found in a village]." It also says, "When Wangren polished [the jue] it became the treasure of the world."

The Shuyi ji (Records to Give Accounts of Extraordinary Things) says: Yudu county in Nankang prefecture (present-day Jiangxi province) is located along the Yangzi River. A place three li west, far from the county seat, is called Mengkou ("Mouth of a Dream"), and there is a cave that looks like a stone chamber. It has been handed down from former days that there is a supernatural fowl [in this cave]; its color is just like that of good-quality gold. [The fowl] comes out from within this cave, spreads its wings, and soars up, turning round and round; its long cry resounds through the area and if someone sees it, it flies back into the cave. Accordingly, [the people] designated this stone [cave] the "Gold Fowl Stone [cave]."

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A Forest of Pearls from the Dharma Garden, Volume V

Once someone was tilling on the side of this mountain and saw the fowl come out and play about. There was an extremely tall person who shot at it using a pellet bow. The fowl saw this from a distance and flew back into the cave. The pellet struck just above the cave [entrance]. The diameter of the pellet was about six chi, and it hung down and covered the cave entrance. There was still a crevice but it was not large enough for anyone [to pass through].

Moreover, some people were returning to the county by boat from downstream. Several li away, before reaching this cliff, someone wearing yellow clothes, covering his body, and carrying a couple of baskets of yellow melons on his shoulders requested [the boat] to approach and take him on board. The person in yellow clothing begged for food and the ship owner gave some to him. He finished eating just as the boat arrived at the foot of the cliff. The ship owner begged for a melon. The person, however, would not give one to him. Then [the person in yellow clothing] spit onto a basin and climbed up the cliff, and straightaway went into the stone [cave]. At first the ship owner was quite furious about this. He did not know [that the person in yellow clothing] was a spiritual being until he saw him enter the stone [cave]. He looked at the tableware and found that the spit on the basin had completely turned into gold. The Wu lu (Records of Wu) says:

In Bijing county in Rinan prefecture (in present-day Vietnam) there are fire mice (huoshu).47 Their fur is collected to make textiles, which are cleaned by burning. [Hence,] this is called the textiles cleansed in fire (huohuan bu).

The Jin yangqiu (Annals of the Jin Dynasty) says:

There was a person who was in charge of reporting to the throne. He tried to mix fine cloth woven loosely with [the textiles cleansed in fire] in the usual manner, but Emperor Wu did not approve of it.

The Soushen ji (Records of Inquiries of the Spirits) says: On the high peaks of the Kunlun Mountains, there is a flaming mountain, on which there are birds, animals, trees, and plants. They all live amid 52

Fascicle 28

the flames. Therefore, there are the textiles cleansed in fire. [The textiles] are not made out of the bark or skins of trees and plants of this mountain but from animal fur.

Ruler Wen (i.e., Cao Pi; r. 220-226) of the Wei kingdom [of the Three Kingdoms period] thought that the nature of fire was atrocious and contained no energy of nutrition. He wrote this in his book Dian lun (Discourse on Laws), which was [later] engraved on [a stone monument] outside of his mausoleum. At that time a messenger from the Central Asia presented kaṣāya robes made of the textiles cleansed in fire. Thereupon this statement was blotted out.

The Dijing tu says, "There are scallions on a mountain. Below them there is gold."

The Bowu zhi (Records of Natural Studies) says, "Pregnant women cannot eat ginger, beause it causes their babies to have more fingers than nomal." The Baopuzi says:

If [you hear that] a tree in the mountains can speak, it is not that the tree speaks. It is the spirit [of that tree,] called Yunyang ("Clouds and Sun") that speaks. If you see the glow of fire in the mountains at night, this is what all old withered trees make. Do not be surprised by it! If [you see] a person who calls himself a hermit on the huori day (fifth day of the fifth month) in the mountains, he is an aged tree.

The Sun Chuozi (Book of Sun Chuozi) says:

A fisherman and a mountain dweller debated things about their localities. The fisherman said, "We have a fish in the wide sea. Its forehead is as large as the peak of Mount Hua, and it sucks in all the waves from a vast area all at once." The mountain dweller said, "We have a tree in the Deng Grove48 whose circumference is equivalent to thirty thousand fathoms, and it rises straight up a thousand li high. It shelters several nearby states." Someone said, "There is a giant in the far east. He cuts down a tree to fashion a whip. It is too short and cannot be used as a cane. He catches fresh fish but they are not fresh enough for dried and seasoned fish." The Xuanzhong ji (Records of the Profound Within) says: 53

496b

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).