Forest of Pearls From The Dharma Garden Volume V

Chapter Twenty-six

Dreams

(This chapter consists of five parts:) (1) Introduction, (2) The Three Types of Moral Nature, (3) Wholesome Nature, (4) Unwholesome Nature, and (5) Neutral Nature.

1. Introduction

Originally this one mind accumulates and becomes the three realms of existence. Ignorant people are in the flux [of the transmigration of birth and death]. Those with haughty minds fall into evil ways. Those of lazy mind are low in spirit. Even if one wished to examine this matter to its end, it is difficult to survey its basis.

Therefore, from remote, beginningless time to our current existence we are subject to the transmigration of birth and death. Even a wheel track is no match for [transmigration in terms of its length and continuance]. Brightness and darkness alternate. A torch passed from one piece of wood to another is not comparable to this. Running water may not be swift [yet it never ceases, day or night]. It is difficult to contain the moon in a vessel. Moreover, the way of rising and falling and time pull against each other. The path of dreams moves in accordance with one's mind. Movement from within is cognition and the external object impregnates [the cognition]. Through cognition one is impregnated with wholesomeness or unwholesomeness. A dream commonly has three types of moral nature. If people possessed wholesomeness or unwholesomeness in their previous existence, they will have either auspiciousness or inauspiciousness in their dreams. This is morally good or evil (Skt. vyākṛta). If they practiced nothing of good or evil and extensively saw things equally, this is morally neutral (Skt. avyākṛta). If one perceives blue and yellow colors by day and dreams of the same colors [at night], this is a conceptual dream. If one dreams of rising and falling or of water and fire that encroach upon each other, this is a morbid dream. 247

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A Forest of Pearls from the Dharma Garden, Volume V Even though a dream commonly has three types of moral nature, there is retribution and no retribution. If you wish to know about these matters, see the following statements from sutras.

2. The Three Types of

Moral Nature

Just as the Shanjianlü piposha says:189

There are four kinds of dreams. First is the dream of the disharmony of the four great elements (i.e., earth, water, fire, and wind); second is the dream of things previously seen; third is the dream of heavenly beings; last is the dream of what one conceives.

[Question:] What is the dream of the disharmony of the four great elements? Answer: When you are asleep, if you dream of a landslide, of flying high in the sky, or of being chased by a tiger, wolf, lion, or burglar, this is the dream of the disharmony of the four great elements. It is groundless and unreal.

[Question:] What is the dream of things previously seen? Answer: During the daytime if you see white or black color, or a man or woman, and at night you dream of it, this is called the dream of things previously seen. This is also unreal.

[Question:] What is the dream of heavenly beings?

Answer: If a heavenly being good friend appears [in your dream], this is a good dream that causes you to attain wholesomeness; if an evil friend appears, it is a nightmare. This [kind of dream] is precisely real. [Question:] What is the dream of what one conceives? Answer: Those [who have this kind of dream] created meritorious virtue or sin in a former existence; if they created meritorious virtue, they have a good dream; but if they created a sin, they have a nightmare. It is just as when the Bodhisattva was about to enter his mother's womb, [his mother] dreamed that a white elephant descended from Trāyastriṃśa Heaven and entered her from her right side. This is the dream of what one conceives. If you dream of worshiping the Buddha, reciting sutras, observing the precepts, making a donation, or doing various meritorious things, these are dreams of what one conceives too.

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Question: Is a dream morally good, bad, or neutral? Answer: It can be either morally good, bad, or neutral. If you dream of worshiping the Buddha, listening to the Dharma, or preaching the Dharma, these are wholesome, meritorious [dreams]. If you dream of destroying life, stealing, or committing adultery, these are unwholesome dreams. If you dream of a color such as blue, yellow, red, or white, these are morally neutral dreams.

Question: If this is so, those [who dream] should receive reward or retribution [according to what they have dreamed]. Answer: No, they do not. Why? Since their mental function is fatigued and weak [while dreaming], they cannot perceive reward or retribution. Therefore, the Vinaya says, "It (i.e., reward and retribution) is excluded while one dreams. This is not violation of the precepts." Furthermore, the Jiayan lun (i.e., Apitan bajiandu lun; T. 1543) says: Question: Do all types of mental inactivity (shui; Skt. śayita) and sleep (mian; Skt. middha) correspond to each other?190

Answer: Some types of mental inactivity do not correspond to sleep. It is just as before you fall asleep your body has not yet relaxed and neither has your mind; your body feels heavy and so does your mind; you physically open your eyes wide yet you cannot see clearly, and you open your mind wide yet your mind is obscure; you are physically and mentally confused; you are physically and mentally inactive; and you are bound with inactivity. This case refers to mental inactivity that does not correspond to sleep. Question: Does sleep not correspond to mental inactivity? Answer: A dream of the undefiled mind is designated to be sleep that does not correspond to mental inactivity.

Question: Do mental inactivity and sleep correspond to each other? Answer: A dream of the defiled mind is designated to be that mental inactivity and sleep correspond to each other.

Question: What is not mental inactivity as well as not sleep? Answer: That except for the abovementioned cases.

Question: Is sleep said to be wholesome, unwholesome, or morally neutral?

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Answer: Sleep is wholesome in some cases, unwholesome in some cases, and morally neutral in some cases.

Question: In what case is [sleep] wholesome?

Answer: Sleeping and dreaming with a wholesome mind. Question: In what case is [sleep] unwholesome?

Answer: Sleeping and dreaming with an unwholesome mind. Question: In what case is [sleep] morally neutral? Answer: That except for the abovementioned cases. [Question: Can it be said that merit made during sleep increases?] [Answer:] This is just like when in a dream one makes a donation, does meritorious conduct, observes the precepts, or abides by purification. If while one is asleep the wholesome mind created a meritorious act, it can be said that surplus merit increases. This is called wholesomeness. Question: Can it be said that nonmerit made during sleep increases? Answer: This is just like when in a dream one commits evils such as destroying life or stealing. If one has an unwholesome mind while sleeping, it can be said that the nonmeritorious mind excessively increases. This is called unwholesomeness.

Question: Cannot it be said that merit and nonmerit made during sleep increase?

Answer: This is just as while sleeping the mind of wrong merit (feifuxin) and the mind of wrong nonmerit (feibufuxin) [do not] increase.191 It is just like sleeping with a morally neutral mind. It cannot be said that merit and wrong merit increase during sleep. This is called morally neutral. Question: What is a dream?

Answer: It is the hindrance of ignorance (Pāli avijjā) among the five hindrances (Skt. pañca-nivaraṇāni).

3. Wholesome Nature

Just as the Chusheng Putixin jing (T. 837) says:

At that time the World-honored One said to the brahman Kāśyapa, "You, good man! There are four types of wholesome dreams to attain the superior teaching. What are the four types? They are dreaming of lotus flowers, of a canopy, or of a halo around the moon and the Buddha's figure while 250 250

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one is asleep. After having such a dream you should congratulate yourself on your encounter with the superior teaching."

Then the World-honored One said in verse:

If you have a dream of lotus flowers,

Of a canopy,

Or of a halo around the moon,

You should attain a great benefit.

If there is a dream of the Buddha's image,

The body completely adorned with all marks of physical excellence, Sentient beings who see this should be happy,

And pray that they will become puruṣa-damya-sārathi ("tamers of humans") without fail.

Furthermore, the Za baozang jing says:

In former times King Caṇḍapradyota did cruel and heartless things. He had no sympathy, only a wrong view. The Tathāgata sent Kātyāyana to his home country (i.e., Avanti) to edify [King Caṇḍapradyota and his people]. King Caṇḍapradyota and his lady were all able to give rise to faith. The king's great lady was called Śivakośā, and she later gave birth to the crown prince called Gopāla.

At that time the king dreamed of eight things in his sleep. First, a fire burned over his head; second, two snakes enwrapped his waist tightly; third, a fine iron net bound his body; fourth, two red fishes swallowed his feet; fifth, four white cranes flew toward him; sixth, he was walking in bloodstained mud that rose beyond his armpits; seventh, he ascended a great white mountain; and eighth, he received a stork's droppings on his head. After awakening from the dream he considered it to be inauspicious, and felt anxious about it and very sad. He promptly went to various non-Buddhists and brahmans. The non-Buddhists listened to the king's [description of his] dream. They usually detested the king and also were jealous of Venerable Kātyāyana. Regarding these dreams of the king, they said, "O Great King!192 It is ill-omened. If you do not perform an exorcism, serious trouble will befall you." The king heard these words and believed them. The king's anxiety and annoyance increased more and more. Then 251 251

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[the king] asked, "At the time of exorcism what things will I need?" All the brahmans said, "What is necessary is whatever you treasure. If we explain it to you, you will certainly be unable to [understand our words]." At that time the king replied, "This dream was very fierce. I am simply afraid that a serious misfortune will befall me. I grudge nothing except myself. I beg you to explain to me about the things I will need." All the brahmans saw that he was polite and understood that his mind was sincere. They immediately said to the king, "As for what should be necessary, there are eight things in this dream. You will need eight kinds of things to be able to exorcise the disaster. First, kill Śivakośā, the lady whom you, the king, honor. Second, kill Gopāla, the crown prince whom you, the king, love. Third, kill the prime minister and the cabinet ministers. Fourth, kill all your black vassals. Fifth, kill your elephants that can travel three thousand li a day. Sixth, kill your camels that can travel three thousand li a day. Seventh, kill your fine horses. Eighth, kill Kātyāyana, the baldpated one you revere. If in seven days you kill all these eight groups, collect their blood, and walk in [a pool of their blood], you will be able to prevent the disaster." The king heard their words. Since he valued his life, he immediately approved of [the plan].

[The king] returned to the palace, but he felt anxious and remorseful. His lady asked him, "Why are you like this?" The king replied to her, fully explaining his inauspicious dream as stated above. At the same time he told her what the brahmans had said was necessary in order to exorcise [the disaster that might befall him because of] the dream. After hearing this, the lady said, "If I only cause you to be safe and have no troubles, how worthy is my humble body?" She addressed the king, "In seven days I should die. Please let me go to the place of the venerable one, Kātyāyana, where I will receive purification and hear the Dharma for six days." The king said, "No, you cannot. When you arrive at his place you will probably tell him the truth. If he knows of this, he will give up on me and fly away." The lady, however, [asked] him earnestly and the king could not make an excuse. So he allowed her to go.

The lady arrived at the venerable one's place. She worshiped him and asked questions. Consequently three days passed. The venerable one felt strange and asked her, "O king's lady! You have never before come here 252

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to stay for two nights. Why aren't you doing the same thing as usual this time?' The lady then spoke to him about the king's nightmare in detail. [She said,] "After seven days [from that time] the king must kill us in order to exorcise the disaster. My days are numbered. So I came to hear the Dharma." Accordingly, facing the venerable one, she explained about the king's dream.

Venerable Kātyāyana said, "This dream is very auspicious. [The king] will certainly have happy occasions. It is not worth being worried about. First, regarding the fire that burned over [the king's] head, the country of Treasure Owner [located to the west of the Snowcapped Mountains] possesses a beautiful crown valued at a hundred thousand taels of gold, and it will be brought to offer to the king. That is the exact meaning of this dream." The lady felt agitated. Toward the end of the seven-day period she was to be killed by the king, and she was afraid that [the offering] would come too late. So she asked the venerable one, "When is it coming?" The venerable one replied, "It will arrive in the late afternoon today." [The venerable one continued,] "Second, regarding the two snakes that enwrapped [the king's] waist tightly, the king of Yuezhi will present a pair of swords worth a hundred thousand taels of gold. They will arrive today. "Third, regarding the fine iron net that bound [the king's] body, the emperor of the Roman Empire will present pearl necklaces worth a hundred thousand taels of gold. They will arrive in the morning of the day after tomorrow.

"Fourth, regarding the [two] red fishes that swallowed [the king's] feet, the king of Siṃhala (present-day Sri Lanka) will present footwear made of lapis lazuli (Skt. vaiḍūrya) worth a hundred thousand taels of gold. They will arrive at mealtime of the day after tomorrow. "Fifth, regarding the four white cranes that flew [toward the king], the king of Vṛji will present a golden vehicle decorated with various gems,193 which will come at high noon on the day after tomorrow. "Sixth, regarding [the king's walking] in the bloodstained mud, the king of Parthia will present kambalas (fine woven fabrics) of deer hide worth a hundred thousand taels of gold. They will come at sunset on the day after tomorrow.

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"Seventh, regarding [the king's] ascending the great white mountain, the king of Aṭavī ("Wild Plain") will present a large elephant, which will arrive late afternoon on the day after tomorrow.

"Eighth, regarding [the king's receiving] a stork's droppings on his head, [this means that] the king and you, lady, must have a private, secret matter. The matter will come up [another day] when you must deal with it in person." Indeed, just as the venerable one had said, the stipulated time soon passed. All the presents and offerings from various countries arrived. The king was very happy. Previously Lady Śivakośā had a crown. She put the beautiful crown presented by the county of Treasure Owner over it. Then the king playfully took off the crown that Lady Śivakośā had put over hers and put it on Lady Jinman's head. At that moment Lady [Śivakośā] said angrily, "When you had an undesirable matter, I first undertook it. Now that you have obtained this beautiful crown, you [took it from me and] put it on her!" Subsequently she threw a container of milk onto the king's head, and the king's head was entirely covered in it. The king, extremely enraged, drew his sword, intending to attack Lady Śivakośā. Afraid of the king, she ran into her room and promptly shut the door. The king could not advance further. The king soon realized by himself that the venerable one had divined his dream and said that [the king and the lady] would have a private, secret matter; this was exactly [what the venerable one had meant]. The king and the lady subsequently went to Venerable Kātyāyana's place and discussed what had happened in detail. [The king said,] "I used to believe in unlawful evil words, and I was almost about to do heinous things to you, Venerable One, my family, ministers, and those I love. Now, indebted to you, I have left behind evil matters. Therefore I came to visit you, Venerable One, and will respectfully serve you and make offerings to you. I will drive the non-Buddhists and brahmans far away from the national borders."

Then [the king] asked the venerable one, "Through what causes and conditions do I come to receive the valuables from each of the various countries presented to me in this way?" The venerable one replied, "In the past, ninety-one kalpas ago, there was a buddha called Vipaśyin. When that buddha appeared, there was a country called Bandhumatī. The crown 254

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prince [of Bandhumatī] had serene faith and was diligent. He came to that buddha's place and made offerings to and worshiped [him]. He thereupon presented to that buddha a beautiful crown, a treasured sword, and a necklace, which [the crown prince] put on, and also a large elephant, a vehicle decorated with various gems, and kambala (woven fabrics). Being associated with this meritorious blessing, he is reborn as a noble in every life. Whatever jewels and valuables he wants spontaneously come to him without seeking." After hearing this, the king gave rise to deep respect and faith before the Three Treasures. He made a bow and returned to his palace. 4. Unwholesome Nature

Just as the Fajue jingxin jing (T. 327; Skt. Adhyāśaya-sañcodana) says: The Buddha said to Maitreya Bodhisattva, "Bodhisattvas should observe twenty kinds of various troubles due to torpor of the mind. What are the twenty kinds? First, those who take delight in torpor of the mind have laziness. Second, their bodies are listless and heavy. Third, their skin is impure. Fourth, their skin and flesh are rough and harsh. Fifth, all their elements are wicked and corrupt, and they have scant dignity and virtue. Sixth, they do not digest well what they eat and drink. Seventh, they have boils and pimples on the body. Eighth, they are often negligent. Ninth, they grow a net of ignorance. Tenth, their intelligence is feeble and weak. Eleventh, their wholesomeness is about to become exhausted. Twelfth, they will certainly go into darkness. Thirteenth, [people] are disrespectful to them. Fourteenth, their natural disposition is ignorant. Fifteenth, they often have various defilements, and therefore they focus their minds on the various defilements. Sixteenth, they do not give rise to hope even in the matter of the wholesome Dharma. Seventeenth, all pure things can be caused to diminish. Eighteenth, they continually conduct themselves in fearfulness. Nineteenth, when they see a diligent person they slander and disgrace him. Twentieth, they end in being despised by others when in a crowd of people."

Moreover, the Guowang Bulixianni shimeng jing (T. 148) says: When the Buddha resided in the world, at that time there was a king called Prasenajit. One night he dreamed of ten things. First, he dreamed that 255

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three pots were placed side by side; the pots at each end were full; and steam rose out of them and commingled, but it did not go into the empty pot in the middle. Second, he dreamed that a horse ate from its mouth as well as from its rump. Third, he dreamed that a small tree produced flowers. Fourth, he dreamed that a small tree produced fruit. Fifth, he dreamed that a person held a rope; behind him there was a sheep; and the sheep's owner ate the rope. Sixth, he dreamed that a fox sat on a golden couch and ate from a golden vessel. Seventh, he dreamed that a large cow also suckled milk from a calf. Eighth, he dreamed that four bulls came from four directions while lowing; they chased each other and intended to fight, but just before they came together their whereabouts were lost. Ninth, he dreamed that the water in the center of a pond was muddy while the water in the rest of the pond was clean. Tenth, he dreamed that a stream in a great gorge was very red. After dreaming of these things, the king woke up. He felt great fear; he was afraid to lose his country, his life, and his family.

The next day the king summoned those who could explain [the meaning of] dreams from among the court nobles, ministers, and people of various religions. He said, "Last night I dreamed of ten things. I woke up and felt fearful. I am unhappy. Who can explain my dream?" A brahman said, "I will explain it for you, king. But I am afraid that if you hear [my explanation] you will be sad and unhappy." The king said, "Explain it just as you see! Do not hide anything!" The brahman said, "Your dream is entirely bad. You must summon your wives and the crown prince whom you seriously love as well as attendants and servants who are close to you, and kill all of them in order to worship heaven. O king! [If you do this] you will have no misadventure. You possess bedding, jewels and valuable clothing that you wear, and other good things. They all must be completely burned in order to worship heaven. If you do this, you will have no misfortune." The king, having heard that his dream was bad, felt sad and unhappy. So he went into a sanctuary and thought about these things. The king's formal wife was called Mallikā. She came to the king and asked him, "Why are you staying in a sanctuary, sad and unhappy? Have I committed any fault against you, king?' The king replied, "No, you have committed no fault against me. I am just spontaneously sad." His wife again asked him. The king said, "You! Do not ask me! If you hear about 256

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it, it will make you unhappy." His wife again said, "I am the king's better half. If there is something good or evil, you should tell me about it. Why don't we talk to each other?" So, the king fully explained for his wife the ten things of which he had dreamed last night. His wife said, "O king! Do not be sad! It is just as when a person buys gold, if he grinds it with a stone its beauty or ugliness, goodness or badness, or its color spontaneously appears on the stone. The Buddha is now staying in a monastery near here, not far from your country. Why don't you go and ask him? If [you receive] what the Buddha clarifies, you, king, must follow it." The king promptly ordered the whole staff of officials to arrange a carriage and went out. [The king] arrived at the Buddha's place. He worshiped by bowing his head to the Buddha's feet, withdrew, and sat down. He addressed the Buddha, "Last night I dreamed of ten things" and explained in detail just as mentioned above. [He continued,] "What I dreamed of was like this. I woke up and felt fearful. I was afraid to lose my country, my life, and my family. I pray that you, O Buddha, will explain about the ten things of which I dreamed for my sake. I wish to hear your teaching and guidance." The Buddha said, "O king! Do not be afraid [of your dream]! Your dream is free from misadventure. These are about matters of a later age, the future, not about evils in this age. The people of the future will not be afraid of the prohibitions of the law. They will be dissipated and licentious, greedy for profit, envious, and insatiable. They will have little righteousness and no mercy. They will be emotional and shameless."

The Buddha continued, "Regarding the first thing of which the king dreamed, that three pots were placed side by side; the pots at each end were full; and steam rose out of them and commingled, but it did not go into the empty pot in the middle, this means that all of the wealthy people and nobles of later ages will follow each other, and they will not be kind to the poor. The king dreaming that pots were placed side by side precisely means this. O king! Do not be afraid [of your dream]! Your country, the crown prince, and your wives are all free from misadventure." The Buddha continued, "Regarding the second thing of which the king dreamed, that a horse ate from its mouth as well as from its rump, this means that those of later ages who become sovereigns or ministers will receive an allowance from the government, and those who become a 535b

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county magistrate will receive a government salary; further, they will insatiably exploit all the people. The king's dream exactly means this. O king! Do not be afraid [of your dream]!"

The Buddha continued, "Regarding the third thing of which the king dreamed, that a small tree produced flowers, this means that the people of later ages will become gray-haired before they are thirty years old. They will be greedy for sensual pleasure and too rapacious, and the younger will extort the older. The king's dream exactly means this. O king! Do not be afraid [of your dream]!"

The Buddha continued, "Regarding the fourth thing of which the king dreamed, that a small tree produced fruits, this means that women of later ages will marry before they are fifteen years old. They will bring their babies back [to their parents' house] without compunction. The king's dream exactly means this. O king! Do not be afraid [of your dream]!" The Buddha continued, "Regarding the fifth thing of which the king dreamed, that a person held a rope; behind him there was a sheep; and the sheep's owner ate the rope, this means that in later ages, when a husband goes out to conduct business, his wife will be left behind and she will have an affair with a man from another family, and they will eat from her husband's stores. The king's dream exactly means this. O king! Do not be afraid [of your dream]!"

The Buddha continued, "Regarding the sixth thing of which the king dreamed, that a fox sat on a golden couch and ate from a golden vessel, this means that in later ages a person of humble origin will become noble and acquire property. The people will stand in awe of him, and the descendants of princes and marquises will experience poverty, be placed in lower seats, and eat later [after the noble person has eaten]. The king's dream exactly means this. O king! Do not be afraid [of your dream]!" Buddha continued, "Regarding the seventh thing of which the king dreamed, that a large cow also suckled milk from a calf, this means that the people of later ages will have no propriety. A mother will become a procuress for her own daughter rebelling against [social custom]. She will lead and help a man from another family to have an affair with her daughter. She will ask him for money in order to support herself. She will have no 258

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shame. The king's dream exactly means this. O king! Do not be afraid [of your dream]!"

The Buddha continued, "Regarding the eighth thing of which the king dreamed, that four bulls came from four directions while lowing; they chased each other, intending to fight, but just before they came together their whereabouts were lost, this means that in later ages the sovereign, the senior subalterns, and all the people will have no utmost sincerity. They will swindle each other, be ignorant and excitable, and they will not respect heaven and earth. For these reasons, untimely rain will occur. The senior subalterns and the people will pray for rain. Heaven will certainly raise clouds on all sides, and there will be thunderclaps. The senior subalterns and all the people will say it is going to rain, but soon the clouds scatter and there is not a single drop [of rain]. Why? This is because the sovereign, the senior subalterns, and all the people lack sincerity, righteousness, and benevolence. The king's dream exactly means this. O king! Do not be afraid [of your dream]!"

The Buddha continued, "Regarding the ninth thing of which the king dreamed, that the water in the center of a pond was muddy while the water in the rest of the pond was clean, this means that in later ages the central kingdom will be disturbed and the administration will be unjust. The people will be unfilial to their parents and not respect their elders. On the other hand, the surrounding countries will certainly be peaceful, and their people will be harmonious, respectful, and filial to their parents. The king's dream exactly means this. O king! Do not be afraid [of your dream]!" The Buddha continued, "Regarding the tenth thing of which the king dreamed, that a stream in a great gorge was very red, this means that in later ages all countries will certainly fight in anger. They will raise armies, recruit soldiers, and send troops against each other. [The people] will become cart soldiers, foot soldiers, or cavalry soldiers, and they will all fight. They will kill and wound each other to an incalculable degree. On the roads the dead will shed blood that is deeply red. The king's dream exactly means this. O king! Do not be afraid [of your dream]! Your country, the crown prince, and your wives are also all free from misadventure." The king heard this and knelt upright. He was delighted [and said,] "I have now received the Buddha's kindness, and it has caused me to attain 259

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peace." He made a bow and returned. He granted many gifts to court officials. [He said,] "From now on, I will not trust in various non-Buddhists and brahmans."

5. Neutral Nature

Just as the Shisong lü (T. 1435) says:

There was a bhikṣu who fell asleep in an assembly. The Buddha said [to all the bhikṣus], "I will allow you to go and rinse your head with water [to shake off sleepiness]." [The bhikṣus then sprinkled water on the bhikṣu who] was still asleep. [The bhikṣu complained about it, but the Buddha said,] "I cannot accept your words."

The Buddha instructed the bhikṣus to employ five methods to wash others' heads with water. First is to have compassion for them; second is to not annoy them; third is to let them sleep; fourth is to rest their heads against a wall; and fifth is to stretch their legs.

If [a bhikṣu] was still asleep consecutively while remaining sitting on his seat, [the Buddha] allowed [the other bhikṣus] to prop him up with their hands. If he was still asleep consecutively as before, the Buddha allowed [the other bhikṣus] to toss a ball to him. If he was still asleep consecutively as before, the Buddha allowed [the other bhikṣus] to use the meditation stick.194 [The Buddha said,] "When you take up the meditation stick, you should give rise to a respectful mind. Hold the stick with both hands and place and balance it on the crown of your head. If while sitting [in meditation] you fall asleep consecutively, you should stand up. When you see others sleeping, strike them with the meditation stick. After striking, return to your seat. Even if there is no one who is asleep, still take a seat after returning the meditation stick to its original place." If [a bhikṣu] was asleep consecutively as before, the Buddha allowed [the meditators] to use the meditation weight. A hole is properly made in it, and a cord is threaded through the hole. The top of the cord is knotted, and it is hung over an ear. Place the meditation weight as far as four fingerwidths away from the forehead so that it will touch the ground [if the meditator falls asleep and leans forward]. The Buddha said, "When the meditation weight falls down, you should stand up and walk composedly, in the same way as a goose walks."

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Verses say:

Through the hindrance of torpor and drowsiness (Skt. styāna-middhaāvaraṇa), A whimsical fancy appears.

Members of the same clan gather in vain,

And idly receive a good feast.

They have already awaken to emptiness,

But recklessly give rise to attachments.

Even though [a dream] has commonly three types of moral nature, It turns into seven changes in the end.

Miracle Stories

(Six stories are briefly cited.)

[Wen Ying, Aide of Ganling Prefecture in the Han Dynasty] In the Han dynasty, a man from Nanyang (in present-day Henan province) called Wen Ying, whose pseudonym was Shuliang, became the Aide of Ganling Prefecture (in present-day Gansu province) during the Jian'an era (196-220). [Traveling to take up his post] he passed by a border region, where he camped overnight.

When the night drum was beaten three times (i.e., at midnight), he had a dream in which a man knelt down in front of him and said, "Formerly my predecessors buried me in this place, but swift water flowed into my grave, and the bottom half of my wooden coffin was soaked. It cannot be dried by natural warmth. I heard that you are here, so I have come to rely on you. Please stay here for a short while tomorrow. I would be fortunate if you could move my coffin to high and dry land." The ghost spread out his garments to show Ying; they were all wet and damp. Ying woke up just as he felt broken-hearted.

After waking up, he told his attendants [about the dream]. His attendants said, "Dreams are just unreal. It is not worth concern." Ying then went back to sleep.

Toward the break of dawn he dreamed again. [The ghost] said to Ying, "I told you about my extreme suffering. Why do you not take pity on me and grieve for me?" Ying asked in the dream, "Who are you?" [The ghost] replied, 261 261

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"I was originally a man of Zhao state. I am currently a subordinate of the deity of Wangmangshi state."195 [Wen] Ying asked, "Where is your coffin now?" [The ghost] replied, "It is near your tent, ten plus several paces to the north, under a withered willow tree at the water's edge. That is precisely mine. It is going to be light. I will not be able to see you again. Please keep this in mind without fail." Ying answered, "All right!" and suddenly woke up. When dawn came and they were getting ready to depart, Ying said, "Even though you said that dreams are not worth concern, how greatly this stands to reason!" His attendants said, "In any case, why do we have to hurry? Why don't we certify it?" Ying promptly stood up, feeling happy about this, and leading a group of more than ten people he went up along the river. Just as he had been told, [Ying] found a withered willow tree. He said, "This is it!" [His attendants] dug the ground beneath the willow, and before digging very deep they discovered a coffin, just as [the ghost] had described. The coffin was decayed and half submerged in water. Ying said to his attendants, "As I heard previously from the people I thought [a dream] is unreal. Legends of the world cannot be said to be meaningless." They moved the coffin for [the ghost], poured wine over it [as an honorific act], and departed. (This story is found in the Soushen ji [Records of Inquiries of the Spirits].) [Chen Xiuyuan of the Song Dynasty]

Chen Xiuyuan of the Song dynasty, a man from Yingchuan (in presentday Henan province), was once Administrator of the Western Section in Xiang province and lived temporarily in Linxiang county. From his early life, he respectfully believed in the Three Treasures. Even after over the age of sixty years old, his sincere practice never lessened. One day in the seventh month of the second year of the Yuanhui era of the Song dynasty (474), he lay down on his bed at night but he did not fall asleep. He lamented that all beings transmigrate in the realms of birth and death; they are transient. He thought to himself, "Where did I come from?" He prayed wholeheartedly, hoping he would receive a mysterious response to his question. At that time the evening dusk gathered, and there was no light in the room. Soon he saw something like the glow of a firefly close to his pillow. It brightly shone and smoothly flew away. Suddenly the room became completely bright, and accordingly even the space above him became as much light as in the daytime. Xiuyuan hurriedly sat up and joined hands, gasping for breath. Soon 262

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he saw a bridge structure that appeared four or five zhang high above the courtyard. The parapets were painted red, and it floated in the air. [Chen] Xiuyuan did not realize at all that he had moved when he saw himself sitting by the bridge. He observed that many people came and went on the bridge, filling the thoroughfare. Their clothes were no different from those of the people of this world.

There was a woman, whose age could be a little more than thirty, on the edge of the crowd. She wore a blue jacket and a white skirt. She came to Xiuyuan and stood to his left side. Soon another lady appeared. She wore white clothes, both top and bottom. Her hair was arranged into a topknot on one side. Holding flowers and incense in her hands, she stood just in front of [Xiuyuan] and said to him, "You want to see what you were in your previous existence. I am the one. I offer these flowers to the Buddha. Therefore I can be transformed and become you." She turned her head and said, pointing to the woman in the white [skirt], "Furthermore this is my former self." After she said this, she left, and the bridge began to gradually disappear, too. Suddenly Xiuyuan did not realize when he was back on the ground [away from the bridge]. Soon after, the light went out.

(This story is found in the Ming xiang ji [Records of the Profound and Auspicious].)

[Zhu Gefu, a Governor of the Song Dynasty]

Zhu Gefu from Langye (in present-day Shandong province) was appointed governor of Jiuzhen prefecture (in present-day Vietnam) during the Yuanjia era (424-453) in the Song dynasty,196 but all his family dependents stayed in the capital city, Yanzhou. He only took his first son, Yuanchong, with him and proceeded to his post. Gefu died of illness in the prefecture [of his appointment]. Yuanchong, who had just attained the [Chinese] age of nineteen, intended to return to his hometown carrying [his father's body in] a coffin. He Faseng, Gefu's follower, coveted [Yuanchong's] property. Along with his gang [he] pushed [Yuanchong] into a river, and [Yuanchong] died. [The gang] then divided [Zhu's] property between them.

That night Yuanchong's mother, née Chen, dreamed that Yuanchong had returned home and fully described his father's death and all the details of his own murder. [He said,] "My body is tossed about in the current. There is nothing more atrocious than this. I have disregarded serving you for years. 536c

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Today I will be parting from you forever. I harbor sorrow and resentment. How can I express it?" Between sobs he said that he was unable to overcome [his sorrow and resentment]. Moreover, he said, "I walked swiftly, and I am extremely tired." Accordingly he laid himself down on a bed at the side of a window, resting his head on the window frame. His mother saw the place her son had lain down and thoroughly knew that it was not false. Née Chen was sad and grieving. She got up in surprise. Holding a torch she shone it on the place her son had lain down, which was all wet in the form of a human being. Then the whole family wept aloud. Thereupon, investigations started. At that time Xu Senzhi was appointed for the first time [as governor of] Jiaozhou (in present-day Guangxi province), and Xu Daoli was a senior subaltern. Daoli was a son of née Chen's aunt on her father's side. [Née Chen] described her dream in detail and requested the two men of the Xu family (i.e., Senzhi and Daoli) to look into [the incident].

On their way the two men of the Xu family came across a boat that had the mark of Zhu Ge[fu]'s funeral and verified the death dates of the father and son; [the dates] were just as the ghost [of Yuanchong] had said. They subsequently arrested the two men who had committed murder, and who promptly submitted. In accordance with the law they were punished by death. Moreover, official messengers were dispatched to escort the coffins [of the father and son] to the capital city.

(This story is found in the Yuanhunzhi [Records of Resentful Spirits of Those Who Died Unreasonably].)

[Ma Qianbo of the Song Dynasty]

Ma Qianbo of the Song dynasty was from Langzhong county in Baxi (in present-day Sichuan province). He believed in the Buddhist Dharma from his early days. He was once the steward of Xuanhan county (in present-day Sichuan province). One night, in the seventh month of the twelfth year of the Yuanjia era (435), at his official residence he had a dream in which three figures appeared far in the distance in the sky. They were more than two zhang tall with a solemn and magnificent appearance. They looked down from the edge of a cloud. Music played by various heavenly female musicians resounded in the air. They said to [Qianbo], "You will have hardship in Jingchu (i.e., the area of present-day Hubei and Hunan provinces). On the fourth day of the 264

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eighth month of the wu-yin year, if you stay in the hills and valleys, you will be able to avert misfortune, or if you purify your mind and body, even if you are among people, you will be also able to avoid hardship. If you pass this period of time [in safety], you will certainly attain the Buddhist Way." At that time, when [Ma Qianbo] looked down, he saw eight of his acquaintances including Yang Xian all bound with chains and shackled. Moreover, he saw the Buddhist Hu Liao, and the lower half of his body was buried in the earth. Supernatural beings in the center as well as at edges of heaven all recorded the last day of each of the eight men's lives. [The supernatural beings] said only to Liao, "If you can cultivate yourself and make merit, you will still be able to prolong your life span."

All [the eight] people including [Yang] Xian died, as had been expected. Liao felt more and more fearful. He believed in the Dharma, lived on a mountain, and exerted himself to practice the Dharma more diligently. Qianbo later became an official of the Western Section in Liangzhou. The Regional Commander (General of the Liangzhou) was Xiao Sihua. When Xiao was transferred to the uncivilized southern area, [Qianbo] was appointed as Acting Administrator. Qianbo remembered the divine message "[You will have hardship] in Jingchu. . . ," and he was very frightened. So he asked Xiao to release him from his office and allow him to go to Mount Heng (in present-day Anhui province). Xiao earnestly discouraged [Qianbo] from resigning and did not approve his petition.

The fifteenth year [of the Yuanjia era] (438) was precisely the wu-yin year. [Qianbo] became ill at the end of the sixth month. On the fourth day of the eighth month, he fell into a critical condition and was barely alive. After dusk on that day it suddenly became bright, and he saw everything clearly. Far away in the western direction, three figures appeared; they were about two zhang tall. The one in front was nicely dressed, and his beard hung down. From the top of his head shone a halo. The two behind him possessed natural endowments that glistened with golden color and signs of good fortune in their demeanor. They stood abreast in the air several ren above the ground. Qianbo observed all of them in detail. They were the same beings that he had dreamed of previously. They soon disappeared. The fragrance lingered in the air for a while and then dissipated. People of all ages who roomed with him smelled the fragrance. After this, Qianbo was wet with perspiration and 537a

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soon came to a state of lull. [Ma] Qianbo's residence was squalid, but at that time he felt as if he was living in a [grand] palace, where the walls of the hallway glistened, and everything was made of jewels and valuables. He thus gradually recovered from his illness.

(This story is found in the Ming xiang ji [Records of the Profound and Auspicious].)

[Shi Senghu, a Śramaṇa of the (Northern) Qi Dynasty]

During the Qi dynasty of the Gao [royal family] (i.e., the Northern Qi dynasty, 550-577) there was Shi Senghu, who abided by the [Buddhist] Way, who was upright and honest, and who did not pursue the practices based on wisdom. His prayer was to create a stone image one zhang and eight chi tall. Everyone was surprised at his words. Later, in the valley north of the temple, he found a standing rock, which was estimated to be one zhang and eight chi long. [Senghu] then hired artisans to construct an image. They measured the circumference [of the rock] beforehand. The face and the front part [of the image] were roughly finished, but the back part [of the rock] was still attached to the ground. [The people] persistently tried to lift [the rock] using the six kinds of tools, but just as at the beginning it would not move. As daybreak came after that night, [the rock] suddenly turned over by itself. Accordingly the construction was completed, and the image was moved to the Buddha Hall. On the day during the fall of Jinzhou (in present-day Shanxi province) the [rock] image was wet with perspiration that streamed onto the ground. When soldiers of the [Northern] Zhou dynasty (556-581) entered [the territory of] the [Northern] Qi dynasty and burned various Buddhist temples, this image alone did not change color. Moreover, [the soldiers] wanted to remove [the image], and people along with sixty oxen tried to pull it down. [The image,] however, did not move. Suddenly a strange monk appeared. He piled up tiles, wood, earth, and unbaked tiles around the image.197 It was done in an instant, and then the monk disappeared.

The image later appeared in the dream of a faithful person and said,198 "I suffer from pain in my fingers." The person woke up and inspected [the image] [and found that] a piece of wood had damaged two of its fingers. Consequently [the two fingers] were repaired immediately. In the tenth year of the Kaihuang era (590) someone stole the streamers and canopy for the image. [That person] dreamed that a man who was one 266

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zhang and eight chi tall came into his room and upbraided him. The thief consequently felt ashamed and afraid, repented [of his fault], and apologized. The image remains today.

[Shi Zhixing, a Śramaṇa of the Tang Dynasty]

At Great Zhuangyan Temple in the metropolis of the Tang dynasty was Shi Zhixing (588-632), who had secular connections with the Song family. He was from Mingzhou (in present-day Hebei province) and he was humble, moderate, and accomplished his duties. He practiced with determination and was strong and bright. Relying on Vinaya Master [Zhi]shou (567-635), he recited sutras and observed the precepts. He received both the mind and oral trainings.199 He never ceased performing [the practices], morning and evening. In the second month of winter (i.e., the eleventh month of the year) in the fifth year of the Daye era (609) [Zhixing] assumed the position of Buddhist deacon (weina; Skt. karmadāna). He tolled the bell at the proper times so that the monks had no troubles.

In the same temple was a monk called Sanguo, whose elder brother attended Emperor Yang to the south, but he died on the way to Jiangdu (in present-day Yizheng prefecture in Jiangsu province). At first there was no announcement of his death, but he communicated with his wife in a dream. He said, "When I traveled and came to Pengcheng (in present-day Tongshan prefecture in Jiangsu province), unfortunately I died from an illness. Since I did not observe purification and the precepts, I have now fallen into hell. I have fully experienced the five kinds of suffering;200 I am unable to explain all the hardships. Who could understand my suffering? I rely on being favored with the fact that at sunrise this month Zhixing, a monk of Zhuangyan Temple, tolls the bell and causes the sound to be emitted. The sound [of the bell] will shake up hell. Those who receive suffering in the same ways I do will immediately be delivered [from hell]. They will be reborn in a place of happiness and think to repay [Zhixing's] kindness. You should prepare ten rolls of silk fabric, immediately offer these to [Zhixing], and tell him of my intention. I hope you will be courteous, polite, and sincere."

The wife woke up in surprise, wondering why she had had such a dream. She talked with other people, but at first no one believed it. Subsequently she had the [same] dream again, and various sorcerers all told her the views of former people. After ten days passed, the announcement of her husband's 537b 267

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death abruptly reached her. [The announcement] was just the same as in her dream. [San]guo, therefore, received silk fabric with respect [from his brother's wife] and gave them to [Zhixing], but [Zhi]xing said that he had no virtue and [instead] bestowed them all on the masses.

The chief priest of the temple and Chan Master [Fa]gong together with great virtuous monks of the temple all asked [Zhi]xing, "What condition causes you to toll the bell and receive this response?" [Zhi]xing replied, "I have no other skill. I saw in the Fufazang [yinyuan] zhuan that when King Kaniṣka suffered hardships, he could stop them by tolling a bell. [I also read] the verse of tolling a bell in the Zengyi ahan jing (T. 125). I fortunately and respectfully follow this path, and I exert myself to practice it with determination. In the depth of winter I go up into the bell tower even as the [cold] wind cuts my skin and flesh [just like a knife]. A monk is given lambskin sleeves and holds a bell striker using them. I, [Zhi]xing, encourage myself and toll [the bell] holding the striker with my bare hands. The wounds in my hands break open, but I do not consider this to be painful. Also, at the beginning when I go to toll the bell, I first make wholesome vows. I pray that all virtuous people and sages will enter a seminar hall together and receive the Dharma meal together. Later I bow three times. I intend to strike [the bell] for a long time and pay respects as I said earlier: 'I pray that the beings in all the evil realms will hear the sound of this bell and together will be able to leave behind suffering and swiftly attain liberation.' I make a vow in this way and set my mind always to respectfully cultivate myself." Could it be only through his thorough sincerity that he was consequently able to perceive what is profound? The people submitted to his words. He doubled the efficacy correctly. In the third month of the sixth year of the Zhenguan era (632) [Zhixing] became ill. After a short time he spontaneously recognized [what was coming] in his future. He gave up his body and his property and invited his teacher and all his friends. Then he had a meal with them and said goodbye. Soon after he passed away at Zhuangyan [Temple] at the age of forty-five. (These two stories are found in the Biographies of Eminent Monks compiled in the Tang dynasty [Tang Gaoseng zhuan].) [End of] Fascicle Thirty-two of A Forest of Pearls

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Chapter Twenty-seven

Establishing Merit

(This chapter consists of eight parts:) (1) Introduction, (2) Establishing Merit, (3) Giving Rise to Faith, (4) Conjecture through Comparison, (5) Repair and Creating, (6) Almsgiving, (7) Miscellaneous Merit, and (8) Bathing Monks. 1. Introduction

In ancient times Udayana for the first time carved sandalwood and Prasenajit for the first time melted gold [in order to make an image of the Buddha]. All these images actually represented [the Buddha's] real appearance, and his wonderful characteristics were skillfully portrayed. Therefore, [images of the Buddha] can emit light and create auspiciousness. People pay respect [to the images] by rising from their seats. Accordingly, everything up to the two stupas [containing] the [Buddha's] hair and fingernails [relics] as well as the two platforms [that held] his body and robe were already completed in their patterns at the time the Tathāgata resided in the world. After [the Buddha's] remains were collected at the riverside and cremated outside the grove, the kings of eight countries requested a share [of the Buddha's relics] and returned to their countries, where they erected stupas [in which to enshrine them]. There were also two more places: a stupa for the relics bottle and one for the cinders of charcoal [collected from the cremation site]. In this way the ten sites (Skt. kṣetra) [where the Buddha's relics were enshrined] came about. Stupas were erected and inscriptions were engraved at all places such as the Buddha's birthplace, the place where he attained the Buddhist Way, the places he expounded the Dharma, where he entered nirvana, [containing] his hair, the protuberance on his head, his skull, four of his teeth, a set of his footprints, his bowl and cane, his spittoon, and his nivāsana (waistrobe). The miracles of the Buddha were raised up high.

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More than a hundred years later, King Aśoka dispatched messengers, who traveled on the sea, desroyed and removed all the stupas, and took the relics [from within the stupas]. On their way back they encountered a storm, and many of the relics were lost. To this day there are some among mariners who occasionally come across them. After this, eighty-four thousand [stupas] were erected [by the king] on account of this event.

All of King Aśoka's daughters also aspired to a pure mind, one after another. They also had stones engraved and metals smelted to depict the [Buddha's] image. [The images they had made] traveled by river and the sea and came to edify the people of the Eastern River (i.e., China). Even though the mysterious traces [of the Buddha] secretly reached [China], they had not manifested themselves visually or through sound. An image of Śākyamuni drawn on a piece of woolen cloth was introduced [into China] for the first time just as Cai Yin and Qin Jing returned from the Western Region. Thereafter, [the Buddha's] image was depicted on balconies and mausoleums. From that time on [buddha] images, stupas, and temples were made and proliferated as if competing with the passage of time. By the time of the Liang dynasty, the glorious traces of the Buddha flourished here. There is, however, no fixed image for the Dharma body. It is formed by one's perception of it. Perception through sight varies [with each individual]. Therefore, there will be different forms [of the Dharma body]. If one's way of thinking is vast and endless, then even the appearance of [the Buddha's] true body (i.e., the Dharma body or the reward body) obstructs edification for him. If one's intention is contented and rigorous, even insentient beings open their minds. Therefore, Liu Yin was very filial and sincere.201 He was very grateful that a small amount of aconite (rose of Sharon) grew for him. Ding Lan was temperate, pure, and wholehearted. The wooden mother [image engraved by him] changed color because of his good nature.202 Duke Luyang turned around a spear and moved the sun.203 Qi [Liang's] wife shed tears [for the death of her husband] and the city fell.204 These are all cases where natural compassion entered the disposition [of heaven]. Therefore, auspicious signs shone upon the people's ears and eyes.

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[right then and there], you will commune with the Way of the Spirit. When you pay respects to an image of the Buddha as if revering the actual Buddha, the Dharma body will respond to you. Therefore, in order to enter the [Buddhist] Way, you must take wisdom as the foundation, and wisdom must take merit as its foundation. It is just as a bird equipped with two wings swiftly flies unfathomably high into the sky, or a two-wheeled vehicle travels a thousand li in a moment. How could you not be diligent? How could you not be assiduous?

2. Establishing Merit

Just as the Foshuo [zhude] futian jing (T. 683) says: The Buddha said to Śakra-devendra, "Furthermore, there are seven issues. To give alms extensively is called the field of merit. Those who practice it attain merit; they will be precisely reborn in Brahma Heaven. "What are the seven issues? First is to establish stupas, residential quarters for monastics, halls, and pavilions in a monastery. Second is to [provide] fruit, a bathing pool, and a tree-shaded garden that are pleasant and cool. Third is to always dispense medicines and cure numerous diseases. Fourth is to make a secure and strong ship in order to save people and ferry them over [the sea of transmigration]. Fifth is to build a bridge so that emaciated and weak people can pass over. Sixth is to dig a well near the road so that thirsty people will be able to drink water. Seventh is to create a [public] latrine and provide a place for people to relieve themselves. These are the seven issues by which one may attain the merit [of rebirth in] Brahma Heaven."

At that time among all those present was a bhikṣu called Śroṇa koṭīviṃśa.205 He was delighted to hear the Dharma. He readily addressed the Buddha, "I personally recall that at the time of my previous existence I was reborn in Vārāṇasī as a wealthy man's son. I built a monastery by the side of a main road and supplied bedding, food, and water to the sangha. Those who collapsed from exhaustion while traveling were also able to rest there. Due to this merit, after death I was reborn in [Trāyastriṃśa] Heaven as Śakra-devendra and then descended to be reborn in the world as a wheel-turning noble king. This process of rebirth was repeated thirtysix times. I ruled over and supervised heavenly beings. For ninety-one 271

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kalpas I grew hair under my feet and roamed around, treading lightly through the air. I was spontaneously blessed with food. Now I have met the World-honored One, who cares for and deals with sentient beings, who has removed my stupidity, who calms me with pure wisdom, who [clarifies] birth and death and arising and being extinguished, and who is called the Perfected One. Regarding this, a reward for a good act is true, it is right!"

There was another bhikṣu called Bakula. He addressed the Buddha, "I remember that I was formerly reborn in Kuśinagara as a wealthy man's son. In the world at that time there was no buddha. The sangha edified the people and preached the Dharma in a great assembly. I went and heard the Dharma there. I was delighted to hear the Dharma. I had a medicinal fruit called harītakī, which I offered to the sangha. Due to this reward, I was reborn in heaven after death. I descended to be reborn in the world, where I was always placed in a noble status surpassing the common people. For ninety-one kalpas I have never been ill. Due to the extra merit, I have met the Buddha and came to attain arhatship."

There was another bhikṣu called Sudāya. He addressed the World-honored One, "I think of my previous existence in which I was reborn in Vaiśāli as a son of an insignificant family. In the world at that time there was no buddha. The sangha edified the people. On one occasion I brought milk to a marketplace, intending to sell it. I came across a Dharma talk given by the sangha in a great assembly. As I passed by, I listened to it while standing. I was delighted to hear the Dharma. I promptly donated the whole bottle of milk to the sangha. The sangha said a prayer, and I felt like dancing with joy even more. Due to this meritorious act, after death I was reborn in heaven and then descended to be reborn in the world where I was always placed in a noble status. After the end of ninety-one kalpas, I had a remaining fault and descended to be reborn in the world. My mother was pregnant for several months and then died from an illness. In the grave in which my mother was buried, I was reborn in the fullness of time. In the grave I took my dead mother's milk for seven years in order to save myself [from hunger] and keep myself alive. For my small merit I have met the Buddha and came to attain arhatship." 272

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There was another bhikṣu called Ānanda. He addressed the World-honored One, "I remember that I was formerly reborn in Rājagṛha as a commoner's son. I had a malignant boil on my body and tried to cure it, but I could not. A friend who was a Buddhist monk came to me and said, 'You should offer a bath for the sangha then collect the bathwater and cleanse the boil with it. You will be able to recover from [the boil], and also you will attain merit.' I was happy [to hear this]. I went to a monastery and sincerely paid my respects to the sangha, more and more. Then I dug a new well. With aromatic oil and bathing supplies I offered a bath for the sangha and then collected the bathwater, with which I washed the boil. I soon recovered [from the boil]. Due to this merit, wherever I was reborn I had regular features, [my form is] dazzlingly golden-colored, and I am not covered by dust and dirt. For ninety-one kalpas I have always attained the merit of purity and increased virtue extensively and profoundly. Now furthermore I have met the Buddha. My defilements have been extinguished and I have attained arhatship." At that time, among all those present there was a bhikṣuṇī called Āmrapālī. She addressed the Buddha, "I recollect that in my previous existence I was reborn in Vārāṇasī as a poor woman. In the world at that time there was a buddha called Kāśyapa. On one occasion he expounded the Dharma, surrounded by a crowd of people. I was then among all those present and heard the teaching, and I was happy. I wanted to give a donation to him, but I had nothing to give. Thinking of my humble and destitute circumstances, I felt sad. I went to someone's orchard, where I begged for fruit to offer to [Kāśyapa] Buddha. I obtained a large and fragrant apple, and along with a basin of water I offered the apple to Kāśyapa Buddha and all the sangha. The Buddha understood my utmost intention. Making a prayer he received them. He distributed the water and the apple to all the people. Due to this meritorious blessing, after death I was reborn in heaven where I became the Empress of Heaven. I descended to be reborn in the world without going through the placenta. For ninety-one kalpas I was reborn among apple blossoms, and I was regular-featured, fresh, and pure. I always know of my previous existences. Now I have met the Buddha, who explains and shows the eyes of the [Buddhist] Way." 273

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At that time Śakra-devendra rose from his seat and bowed to the Buddha. Kneeling upright and with folded hands he addressed the Buddha, "O World-honored One! I personally remember that at the time of my previous existence I was reborn in the great country of Kuru as a wealthy man's son. A female servant carried me in her arms, and we went to a city for sightseeing. Coincidentally we came across sangha members almsbegging in the streets. On that occasion I saw that very many people gave alms to them. I thought to myself, 'I wish to obtain money and jewels and donate them to the sangha. Wouldn't I be happy?' I promptly took off my pearl necklace and donated it to the sangha members, who said a prayer for me, being one in mind. I delightedly left there. Due to this cause and condition, after death I was reborn in [Trāyastriṃśa] Heaven and was able to become Śakra-devendra. For ninety-one kalpas, a long time, I have left behind the eight difficulties."

The Buddha said to Śakra-devendra and all people, "Listen to my explanation of what I did in my previous existence! Formerly, in my previous existence, I installed [public] latrines near the side of a main road in Vārāṇasī. People all over the county attained ease and peace; everyone appreciated my integrity. Due to this merit, I attain purity, generation after generation, I have practiced the [Buddhist] Way for kalpas, I am not defiled by filth and pollution, I am dazzlingly golden-colored, and I am not covered by dust and dirt. The food I ingest is spontaneously digested, and I have no trouble with excretion."

The Buddha said to Śakra-devendra, "Among the ninety-six kinds of paths the Buddhist Way is the most honorable. Among the ninety-six kinds of teachings the Buddhist Dharma is the most genuine. Among the ninetysix kinds of monks Buddhist monks are the most honest and virtuous. What is the reason for this? It is because incalculable kalpas ago the Tathāgata made a vow to achieve truth, strove after virtue while undergoing transmigration in birth and death, and took an oath for the sake of sentient beings. He universally possesses the six pāramitās and the four kinds of immeasurable minds (Skt. catur-apramāṇa), and all wholesomeness.206 His virtue and wisdom are fully completed. In the three realms of existence no one can equal the Bhagavat (i.e., the World-honored One). Among sentient beings, those who give rise to a respectful mind and who come before 274

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the Tathāgata are better than those who obtain jewels and valuables in a trichiliocosm.207 [The Tathāgata explains] the thirty-seven kinds of practices to attain enlightenment (Skt. bodhipākṣika) and the twelve kinds of scriptures. He discriminates evil acts from meritorious deeds. His words are all of the greatest sincerity. When he explains the three kinds of teachings applicable to bodhisattvas, pratyekabuddhas, and śrāvakas, they are all able to uphold and practice them. Those who hear [the teachings] are delighted, wish to become śramaṇas, believe in the Buddha, practice the Dharma, and esteem to make up their minds to pursue moral uprightness. To abandon worldly avarice and dispute, to direct [the people of] the world to make merit, and to lead [sentient beings] on the road to heavenly and human beings are the sangha's practices. This is the most honorable, supreme way."

3. Giving Rise to Faith

Just as the Jiu zapiyu jing says:

In ancient times, outside of Śrāvastī there was a laywoman who practiced in compliance with the precepts and was completely sincere. The Buddha came to her gate in person and begged for alms. The woman put food in the Buddha's almsbowl, then withdrew and bowed. The Buddha said, "Planting one produces ten, planting ten produces a hundred, planting a hundred produces a thousand, planting a thousand produces ten thousand, planting ten thousand produces a hundred million." [The woman] was able to understand the way of truth (Skt. satya-mārga), but her husband did not trust it and kept silent.

Afterward, they heard the Buddha say a prayer. The husband said, "Śramaṇa Gautama, why did you exaggerate? She gave a bowl of food, so she attained merit. Further, she understood the way of truth." The Buddha asked him, "Where did you come from?" He answered, "I came from the city." The Buddha asked, "How tall is the nyagrodha tree you see?" He answered, "It is four or five li tall. The harvest is several tens of thousands hu of fruit. Their stones are as small as a mustard seed." The Buddha said, "You exaggerate. How can there be a case where [a seed as small as] a mustard seed is planted yet grows four or five li tall and it 275

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yields several hundreds of thousands hu [of fruit]?" The man answered, "The people of the world all see its reality in this way." The Buddha said, "The earth is ignorant of its power of reward just like this, not to speak of human beings who are sentient beings." [The couple] was delighted and held out a bowl with a food offering to the Buddha. The merit of this was exceedingly great and incalculable. The husband and wife were fascinated by this, and their minds were liberated. Immediately they attained the path of the srota-āpatti-phala.

Moreover, the [Da] zhidu lun says:

In ancient times when the Buddha resided in the world, accompanied by Ānanda the Buddha headed toward the brahman city from Śrāvastī. At that time the king of the brahman city was affiliated with a non-Buddhist teaching. When he heard that the Buddha was coming there, he immediately imposed restrictions: those who give food to the Buddha or spoke with him would be punished with a fine of five hundred wen of coins. Later, the Buddha arrived, entered the city, and begged for alms. All the people [in the city] closed their gates. The Buddha and Ānanda, holding empty bowls, came out of [the city]. They saw an old maidservant holding a cracked earthenware vessel that contained the smelly water in which rice had been washed. She came out of the gate to dump [out the water] and saw the Buddha, who had the marks of physical excellence, approaching with an empty bowl. She wished to give alms to him. The Buddha was aware of her intention. So he extended [his hand] holding the almsbowl to receive the rice water that she was throwing out. With a pure mind the maidservant held [the rice water] and came to give it to the Buddha. After receiving the alms, the Buddha said to Ānanda, "Due to this act of almsgiving, for fifteen kalpas this maidservant will receive merit and be happy in heaven and in the realm of human beings, and she will not fall into evil realms. Afterward she will obtain a male body, renounce the world, learn the [Buddhist] Way, and become a pratyekabuddha."

At that time a brahman near the Buddha overheard the Buddha's words. He said to the Buddha, "You are the crown prince of King Śuddhodana. Why do you say such a falsehood about food?" At that moment the Buddha put out his tongue, whichcovered his [entire] face up to the hairline, and 276

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said to [the brahman], "Have you ever seen a case where someone who has a tongue like this states a falsehood?" The brahman answered, "If one's tongue can cover his nose, he does not make a falsehood, not to mention the case where [the tongue] covers [the entire face] up to the hairline." [The brahman] promptly gave rise to faith and addressed the Buddha, "I do not understand why such meager alms are now so greatly rewarded." The Buddha asked, "Have you ever seen an uncommon occurrence?" The brahman answered, "Yes. Once while traveling I saw that the shade of a single nyagrodha tree covered over five hundred vehicles." The Buddha asked him, "Is the seed of that tree large or small?" He answered, "It is one-third the size of a mustard seed." The Buddha further asked, "Who would believe your words?" The brahman answered, "It is truly so. O World-honored One! I saw it with my own eyes. It is not a lie." The Buddha said, "I see that because this woman gave alms to the Buddha with a pure mind she attains a great reward, and this is just the same as with the tree, where the cause is small yet the result is great." On that occasion the brahman was fascinated by this and his mind was liberated. Facing the Buddha, he repented of his faults. The Buddha expounded the Dharma for him. He attained the srota-āpatti-phala. He immediately raised his hands and cried out loudly, "All you people! The gate of nectar (i.e., the Buddhist teaching) has opened! Why do you not come out?" The people, on hearing this, offered money in the amount of five hundred [wen] to the king. They entreated the Buddha [to give the teaching] and made offerings to him. Immediately [the king's] restrictions [on making offerings to the Buddha] ended, and together with his entire body of ministers the king also took refuge in the Buddha. The Buddha expounded the Dharma for them and they all attained fruition of the [Buddhist] Way. Due to this cause and condition, whatever the Tathāgata speaks has no falsehood. The reward and retribution for good and bad acts are precisely received, not an iota less or more. All sentient beings must believe and receive them.

Furthermore, the Piyu jing says:208

In old times there were two bhikṣus who had attained the srota-āpattiphala together. One of them always practiced edification and almsbegging. 277

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On one occasion the meditation monk said to the almsbegging monk, "Why do you not sit in meditation but instead work assiduously, defying hardships in vain?" The one who cultivated merit answered, "The Buddha always said to the bhikṣus, 'You must cultivate almsgiving.'" Later both bhikṣus died and were reborn in a wealthy man's house. The one who had made merit through almsbegging was the son of the wealthy man and part of his family. Servants waited on him, and clothes and food were spontaneously given to him. He was inexhaustibly happy. The one who had sat in meditation was reborn as a maidservant's son. He sat alone on the ground, wailing with hunger and thirst. Both of them were aware of their previous existence. One time the wealthy man's son said to the maidservant's son, "I originally told you that you must practice almsgiving, but you were unwilling to accept my words. This is your fault. Why do you cry?"

After the wealthy man's son had grown up he rode a horse and went out sightseeing. All the servants as well as the maidservant's son accompanied him. Afterward both [the wealthy man's son and the maidservant's son] together sought to renounce the world. After their renunciation they attained the fruit of arhatship. The wealthy man's son always sat up straight. All the people vied with each other to make offerings to him; they brought clothes and food to give to him. The maidservant's son begged for alms outside but no one gave [him alms], so he always suffered from hunger and thirst. Due to this cause and condition, practitioners of the [Buddhist] Way should not only observe the precepts, meditate, and chant sutras, they must also make various merits through giving alms. Therefore in the Daaidao [biqiuni] jing (T. 1478), the Buddha says in verse:

If you do not study day and night,

There is no end for a day,

And as you act, you will go into evil.

You will whirl around deeper and deeper.

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And by yourself you will submerge your own body. This is also adversity.

You go, but you do not come back. You give up your life on Mount Tai. Suffering in hell is

Difficult to endure.

If you do not study while you are living, You must enter an abyss at death. If you cannot stop lewdness in your old age, In the world where sensual pleasures are exhausted, Breathe and die.

It is not worth treasuring yourself. You can repent of your faults by yourself. Protecting yourself from evils is truly genuine. If you extinguish your sins in this world, You will be able to feel exhilaration after death. If you have wealth and yet do not give alms, You will suffer from poverty generation after generation. 4. Conjecture through

Comparison

Just as the Xuda jing (T. 73) says: The World-honored One said to the wealthy man Sudatta, "There is a layman who practices almsgiving. If he gives alms without faith, not at a proper time, not with his own hands, or without going personally [to a receiver of the alms], or if he practices almsgiving unconsciously, without faith, or without knowing that there is a cause and a condition in his acting for reward, you must know that even if he receives a reward, his intention is not wonderful. (The case opposite to the above is wonderful.) "Formerly, in times past, the great brahman Vailāma had great wealth. He made great almsgiving with eighty-four thousand golden bowls filled with small silver coins. He practiced great almsgiving with eighty-four thousand silver bowls filled with small gold coins, with eighty-four thousand golden bowls filled with small gold coins, with eighty-four thousand silver bowls filled with small silver coins, with eighty-four thousand elephants 279

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as white as snow, with eighty-four thousand horses decorated with gold and caparisoned in a pearl net, with eighty-four thousand containers filled with cow's milk, and with eighty-four thousand young and beautiful girls who were particularly well featured and adorned with various ornamental fringes on their garments. In this way he practiced almsgiving with other incalculable things. The layman Vailāma, the great wealthy one, practiced great almsgiving like this.

"One who gives alms to ordinary people in Jambudvīpa would attain more merit when he gives alms to a hermit. Even if he gives alms to a hermit, it is not as good as giving alms to one who has attained the srotaāpatti-phala. By this conduct he attains more merit. Even if someone gives alms to one who has attained the srota-āpatti-phala, it is not as good as giving alms to one who has attained the sakṛdāgāmi-phala. Even if someone gives alms to one who has attained the sakṛdāgāmi-phala, it is not as good as giving alms to one who has attained the anāgāmi-phala. Even if someone gives alms to one who has attained the anāgāmi-phala, it is not as good as giving alms to an arhat. [Giving alms to] a hundred people who have attained the srota-āpatti-phala and a hundred people who have attained the sakṛdāgāmi-phala is not as good as giving alms to a single person who has attained the anāgāmi-phala. Even if someone gives alms to a hundred people who have attained the anāgāmi-phala, it is not as good as giving alms to a single arhat. Even if someone gives alms to a hundred arhats, it is not as good as giving alms to a single pratyekabuddha. Even if someone gives alms to a hundred pratyekabuddhas, it is not as good as giving alms to a tathāgata, one who has no attachment (wu suozhe),209 a fully-enlightened one (Skt. samyak-saṃbuddha). By this conduct the almsgiver attains many merits. "That layman practiced almsgiving in this way. Even if he gives alms to the ordinary people of Jambudvīpa, up to a hundred pratyekabuddhas, if he constructs residential buildings and gives them to monks from all over the world, he attains much more merit. Even if he gives [the buildings] to monks from all over the world, it is not as good as taking refuge in the Three Treasures, the Buddha, Dharma, and Sangha, with a pure intention and receiving the precepts. By this conduct that person attains many merits. Even if someone takes refuge in the Three Treasures and receives the precepts, 280

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it is not as good as practicing compassion for all sentient beings for even as brief a time as it takes to milk a cow.210 By this conduct that person attains many merits. Even if someone prudently practices compassion for all sentient beings for even as brief a time as it takes to milk a cow, this is considered not as good as to contemplate for even as brief a moment as it takes to snap one's fingers that all conduct is impermanence, suffering, emptiness, and non-self. By this conduct that person attains many merits." Furthermore, the Zengyi ahan jing says:

At that time the World-honored One said to all the bhikṣus, "There are four kinds of merits possessed by the great Brahma King (Skt. brāhmapuṇyatva). What are the four kinds? If there is a believer who builds a stupa (toupo; a syonym for ta) in a place where no stupa has yet been built, by this conduct he receives the first merit possessed by the Brahma King. If there is a believer who repairs an old temple, by this conduct he is considered to receive the second merit possessed by the Brahma King. If there is a believer who harmonizes the Buddha's disciples, by this conduct he is considered to receive the third merit possessed by the Brahma King. Just as the time when the Buddha turned the Dharma wheel for the first time, if all heavenly beings and human beings sincerely request [the Buddha] to turn the Dharma wheel, by this conduct they are considered to receive the fourth merit possessed by the Brahma King." At that time a foreign monk addressed the Buddha, "How great is all the merit possessed by the Brahma King?" The World-honored One said, "All merits possessed by the sentient beings of Jambudvīpa turn around and around in this way. Merits from the four continents surrounding Mount Sumeru up to Paranirmitavaśavartin Heaven (i.e., the sixth heaven of the realm of desire) are still not equal to a single merit possessed by the Brahma King. If you seek the merit [possessed by the Brahma King], this is its scope."

Moreover, the Sapoduo lun says:

A donor gave Channa Bhikṣu three hundred thousand in cash to build a large building. [The building] was completed in one day and then collapsed on the same day. The effort was large-scale and the donor was dispirited. 281

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All the bhikṣus preached the Dharma for the donor. [They said,] "Even though the building has collapsed, your merit has been accomplished. Before the building collapsed the Buddha already came into this building and enjoyed being there. The Buddha is the supreme field of merit. Since the Buddha enjoyed being [in the building when it stood], your merit is deep and immeasurably extensive."

[They continued,] "When the building was first completed, a young bhikṣu who had newly received the precepts and whose merit of observing the precepts was pure entered this building. So, you, our donor, have already completed the merit of faithful almsgiving. Even if you were to establish a huge number of various buildings and adornments and adorn all things to the edge of the diamond land below as loftily and extensively as Mount Sumeru, if there is a single bhikṣu who observes the pure precepts and who enjoys himself there temporarily, you have already completed giving favors to others. The reason is the precepts are not worldly things, they are the gate to nirvana. They are not the same as a house, bedding, food and drink, or decoctions of medicine that are worldly things and not things that are difficult to obtain in order to leave the world." 5. Repair and Creating

If you want to repair [a Buddhist object] or create one, your reason must be in accordance with the Dharma. Making [or repairing an object] is a minor matter, yet the merit one attains is immeasurable. If you do not rely on the Dharma, even if you make many [objects] there is no benefit. Therefore, the Fo zai jin'guan jingfu jing says:211

[The Buddha said,] "One who donates a sutra or a [buddha] image (i.e., a benefactor) should not argue about the [Buddhist] Way with his employee craftsman. The craftsman who makes a copy of sutras or a [buddha] image should not talk about [the Way] to his client. Both the one who crafts an image of the Buddha and the one who donates it attain immeasurable merit. If you were to try to explain this merit, you would not finish even by the end of a kalpa. If you receive instruction and admonition, this is the Buddha's true disciple. If you are pure and sincere in this way, even if your creation is meager your merit is great."

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Someone asked, "When craftspeople make a copy of sutras or a [buddha] image, do they obtain things or receive payment for their work?" The Buddha replied, "They must not receive any remuneration. If you were to sell your parents for money, this is a deadly sin in the trichiliocosm. You are truly the heavenly devil (i.e., the king of Paranirmitavaśavartin Heaven). [If you do so,] leave my Buddhist Dharma quickly! You are not my followers. A group of people who drink wine and eat meat and the five kinds of pungent vegetables (i.e., leeks, onions, garlic, scallions, and ginger) do not rely on the sacred teaching. Even though they make as many copies of sutras or [buddha] images as there are particles of dust and sand, their merit is very little and probably of no consequence. At the time of the fire at the end of a kalpa when the universe is destroyed they will not be able to enter the Sea Dragon King's palace. They labor and yet receive little merit. Due to the sin of disrespect [for the Buddha] they enter hell after death. [In that case] if both the donor and the craftsman [make a copy of sutras or a buddha image] it will have no benefit. No heavenly beings can help them. It would have been better never to have made [a copy of a sutra or a buddha image]. If you worship with an upright and honest mind, you attain immeasurable merit. If you do what has been described above, even if you were to work on many [sutras and buddha images] your merit is little. If a craftsman creates a [buddha] image that is incomplete in the physical characteristics, all the sense organs of that person will be disabled for five million generations. First, it is superior to exert your mind to the utmost. The wonderful fruition ascends in advance."

Moreover, the Zuofu jueyi jing (Sutra on Dispelling Doubts about Sin and Merit) says:212

Monks, nuns, and laypeople! Some of you, by donating your own wealth or by soliciting other people for a contribution, obtain resources and plan to make a buddha image. If one who receives these things and manages them [instead] creates an image of a bird or an animal and places it on a wooden offering tray for the Buddha, or if he claims a loss or deceives [the donors even to as small an amount as] five qian, then he has commited a rebellious sin and cannot return to the human realm after all; he will fall into Avīci Hell for a kalpa. Those who buy aromatic oil and a lamp and 283

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offer them [to the Buddha] have no offense. The Buddha does not seek profit, but no one can bear it if [the lamp] dies out. At the time of making offerings to the Buddha, all monks of the upper, middle, and lower seats must teach the laypeople to admire the Buddha and the sangha. After offering to the Buddha, [the laypeople] serve a meal to the sangha and eat together. Do not violate this! If you do not do so, [this means that the sangha] will have eaten the Buddha's belongings. Therefore [violaters] will fall into Avīci Hell for ten billion years. Donors who do not receive the teaching explained earlier will also receive the retribution mentioned earlier. If they are reborn in the human realm, they will fall into a lower rebirth for nine million years. Why? It is because no one can assess the Buddha's belongings.

I will further explain. This means that donors who bear the expenses of a Buddhist service definitely take the buddha [image] into the main hall and [offerings] are received and used; therefore [the donors] need to buy things to offer. Just like today, in every Buddhist service food and drink are served on an offering tray for the Buddha, and there is a tacit understanding [between the sangha and the donors]. Those who do not limit their thoughts (i.e., broadminded people) return to [the main hall] after the meal, and the donors do not trouble themselves to buy [things to offer]. On the fifteenth day of the seventh month, when offerings are made to the buddha [image] as well as to the sangha, if there is nothing for the buddha [image] and the sangha to receive and use, then [donors] must provide what is needed for [the sangha's] use. Furthermore, the Guanfo sanmei[hai] jing (T. 643) says: Once King Udayana longed for the World-honored One and had an image [of the Buddha] cast in gold. He heard that the Buddha was just then descending the treasure stairs. Carrying the gold image on an elephant he welcomed the World-honored One. At that time the gold image came down from the back of the elephant and walked in the air, just as the living Buddha did. Under its feet flowers fell and it also emitted light. [The image] welcomed the World-honored One. With joined palms and hands folded in salute, it made a bow to the Buddha.

At that time the World-honored One kneeled upright with his hands joined in prayer and faced the image. In the air all one hundred thousand 284

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transformed buddhas also knelt upright with hands clasped in prayer and faced the image. At that time the World-honored One said to the image, "You will greatly perform Buddhist activities in the life to come. After I enter nirvana I will entrust all my disciples to you." All the transformed buddhas in the air intoned these words in one voice, "After the Buddha's nirvana, if there are sentient beings who create [buddha statues], uphold them, and make offerings to them, these people will certainly attain the pure samādhi of mindfulness of the Buddha in the next life." The Waiguo ji (Records of Foreign Countries) further says:213 The Buddha expounded the Dharma for his mother in Trāyastriṃśa Heaven. Ninety days passed. King Prasenajit wished to see the Buddha, so he carved an image of the Tathāgata out of oxhead sandalwood (Skt. gośīrṣacandana) and placed it on the Buddha's seat. Later, when the Buddha returned into the monastery, the image came out to meet the Buddha on arrival. The Buddha said, "Go back to the seat! After my parinirvāṇa you should make various rules of etiquette for the four kinds of my disciples." The image promptly returned to the seat. This image is the origin of all [Buddhist] images.

The Buddha moved to a small monastery on the south side,214 twenty paces away from the place where the image was located. Jeta Grove Monastery was originally seven stories tall. All countries competed with one another to make offerings ceaselessly. In the main hall there was a long, bright lamp. A rat bit the lamp wick, and it burned all the streamers and canopies. [The fire] then reached [Jeta Grove] Monastery; the entire seven-storied building was burned. The kings and the people of all countries were greatly sad and troubled. They thought that the buddha image made of sandalwood had been burned.215 In fact, four or five days later, when they opened a door of a small monastery on the east side, they unexpectedly found the original image, which had moved to that room. All the people were greatly happy. They all together repaired the monastery and were able to make it a two-storied [building], and moved the image back to the present place.

Moreover, the Youtianwang zuo foxingxiang jing (T. 692) says: 285

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Formerly, when the Buddha resided in the world, the king of Vṛji, called Udayana, came to the Buddha's place. He worshiped the Buddha by bowing his head to the Buddha's feet. With his hands joined in prayer he addressed the Buddha, "O World-honored One! If after the Buddha's nirvana his sentient beings make a buddha image, what merit will they attain?" The Buddha said to the king, "If someone makes an image of the Buddha, the merit is immeasurable and incalculable. That person will not fall into evil realms in any rebirth, generation after generation. In heaven and the realm of human beings the person will receive bliss. His body will always be purplish-gold in color. His eyes are pure; his face is well featured; and his body and limbs are rare and excellent. He will always be loved and respected by the people. If such a person is reborn in the human realm, he is always reborn as a son of a sovereign, a ranking official, a wealthy person, or to a family of virtue. The family in which he is reborn will be highly influential, wealthy, and distinguished. His property and valuables are incalculable. He will always be loved and valued by his parents, siblings, and members of the same clan. If that person becomes a sovereign, he will be particularly noble among sovereigns, relied upon and looked up to by the sovereigns of all countries. Consequently he will become a wheel-turning noble king who reigns over the four continents surrounding Mount Sumeru. He will spontaneously possess the seven treasures and have a thousand children altogether. He will soar up to heaven and go everywhere. If that person is reborn in heaven, he will be the most distinctive in heaven. Consequently he is able to become king of the six heavens of the realm of desire, the most honorable in the six heavens. If he is reborn in Brahma Heaven, he will become the great king of Brahma Heaven, who is matchlessly well featured, who surpasses all heavenly beings of Brahma Heaven, and who is always respected by all heavenly beings of Brahma Heaven. Later all such people will attain rebirth in the Land of Infinite Life, where they will become the great bodhisattva who is the most esteemed. They will certainly attain buddhahood after the passage of numberless kalpas and enter the path of nirvana. Anyone who makes an image of the Buddha will attain merits like these." The Lotus Sutra further says in verse:

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If a person, for the Buddha's sake, Makes various buddha images,

Or even if a child, for fun,

With a blade of grass, a brush, or a fingernail, Draws an image of the Buddha,

All such people have already

Achieved the Buddhist Way.

Moreover, the Zaoli xingxiang fubao jing (T. 693; Skt. Tathāgata-pratibimba-pratiṣṭānuśaṃsā-saṃvadanti nāma dharma-paryāya) says: The Buddha came to Kauśāmbī. The king of that time was called Udayana. He had just turned fourteen years old. When he heard that the Buddha was coming, he ordered all his vassals and attendants to welcome the Buddha. When the Buddha arrived, the king worshiped the Buddha by bowing his head to the Buddha's feet. Kneeling upright and with palms joined, the king addressed the Buddha, "You are the Buddha whom no one in heaven and the realm of human beings can match. You are bright, majestic, and capable. After the Buddha leaves us, I am afraid we will no longer see you. I now wish to make an image of the Buddha, and I will respectfully follow and serve it. What reward for this good conduct will I attain? I pray that you, O Buddha, will feel pity for me and explain it for me." At that time the World-honored One replied to him in verse: O King! Listen to my explanation attentively! A temple is inherent in bodhisattvas,216 Those whom no one surpasses in merit. The reward for making an image of the Buddha is To be continually reborn in a wealthy family of high position, To be noble and limitlessly valuable, And to be always respected by your dependents. The reward for making an image of the Buddha is To always attain the reward of the heavenly eyes, Which are an incomparably deep blue color. The reward for making an image of the Buddha is That your parents see you with joy, 287

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A Forest of Pearls from the Dharma Garden, Volume V That your features are regular and your dignity and virtue are notable, And that your insatiable attachment comes to an end. The reward for making an image of the Buddha is To have a golden-colored body with brilliant light, Just like an image of a wonderful lion, Which sentient beings see with joy. The reward for making an image of the Buddha is To be reborn in a longstanding influential family, In the kṣatriya caste, or in the brahman caste Among the well-off people of Jambudvīpa. The reward for making an image of the Buddha is To not be reborn in a remote country, To not be blind and to not be bad-looking, And to always be completely possessed of the six sense organs. The reward for making an image of the the Buddha is To know your own former existences at the moment of death, To see the Buddha before you,

And to not feel pain at the time of death. The reward for making an image of the the Buddha is To become a great renowned king,

The golden-wheel flying emperor,217 Who rules over the four continents surrounding Mount Sumeru. The reward for making an image of the the Buddha is To become Śakra-devendra, called Indra, Who governs the second [heaven] with supernatural powers,218 And who is served by thirty-three heavenly gods. The reward for making an image of the the Buddha is To transcend the realm of desire,

To become the king of Brahma Heaven, Who is respected by all the brahmans in the state of Kāśi. The reward for making an image of the Buddha is To receive merits just like these.

If you can make [an image of the Buddha] by carving or drawing, Heaven and earth still can praise.

This merit is incalculable.

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Therefore, make an offering to [an image of] the Buddha, And apply flowers, incense, and perfume to it.

Those who make an offering to mahāsattvas

Attain exhaustion of defilements as well as wuwei (i.e., nirvana). Furthermore, the Fu fazing jing (i.e., Fu fazang yinyuan zhuan, T. 2058) 541b

says:

In ancient times, ninety-one kalpas ago, after Vipaśyin Buddha entered nirvana, the four kinds of his disciples erected a seven-treasured stupa. At one time, there was a buddha image in that stupa, and a small patch of the golden color on its face fell off. A poor woman who traveled around begging for alms had obtained a drop of gold. She saw that the face of the image [of the Buddha] was damaged and wished to repair it. Kāśyapa was at that time a metalsmith. The woman brought [the gold to him] and asked him to repair [the image]. The metalsmith recognized this as a meritorious matter and was happy to repair it for her. Using [the gold] he repaired the face of the image. Both [the woman and the metalsmith] accordingly made a vow together: "We pray that we will both continually be a married couple, possess a real golden-colored body, and always receive excellent pleasures." For ninety-one kalpas since that time, [they both possessed] real goldencolored bodies, were reborn in the realms of heavenly beings or human beings, limitlessly enjoyed pleasures, and at last were reborn in the brahma loka (i.e., the first meditation heaven in the realm of desire). At that time in Magadha there was a brahman called Nyagrodha, who had cultivated merit in the past. He was bright and knowledgeable and possessed an immeasurable, colossal fortune of gold, silver, seven treasures, cows, sheep, farmlands, houses, slaves, and vehicles. He was a thousand times more wealthy than King Bimbisāra. King Bimbisāra had a thousand metal plows. The brahman [Nyagrodha] was concerned that if [the number of metal plows] he had was equal to the king's he might invite punishment upon himself. So, his household made just nine hundred and ninety-nine metal plows, one plow less than [what the king had]. In his house there were fine woolen fabrics. The least expensive one cost a hundred thousand taels of gold. There were sixty bamboo boxes containing gold and grain. One bamboo box contained three hundred and forty hu.

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Even though his family was wealthy, [Nyagrodha] had no son. There was a tree deity at the side of his house, and he and his wife often went there to entreat and worship. They prayed for [a son], but there was no response for many years. He said angrily, "Now for seven more days we will serve you, devoting all our energies. If there is still no effect, I will certainly burn this tree down." Distressed and terrified, the tree deity reported this to the four heavenly kings, who reported it to Śakra-devendra. Śakra-devendra looked around Jambudvīpa, but there was no one suitable to become [Nyagrodha's] son. He immediately visited the king of Brahma Heaven and extensively spoke of this matter. The king of Brahma Heaven looked everywhere with his heavenly eyes and found a Brahma heavenly being who was just at the moment of death. He quickly went and spoke with [the Brahma heavenly being], exhorting him to be reborn [as Nyagrodha's son]. The Brahma heavenly being accepted the instruction and was reincarnated. After ten months, the fullness of her term, [Nyagrodha's wife] gave birth to a boy. He had regular features and a golden-colored body. The light [that emitted from his body] shone brightly over an area as far as forty li away.

A physiognomist divined and said, "This boy had merit in his former existences. Surely he will renounce the world." When the boy's parents heard this they felt very sad and distressed. Husband and wife discussed the matter, saying, "We must devise some measures to cause him to give up his intention [to renounce the world]. We should not allow any chance for him to reflect. What infatuates [males] in general are only attractive women. We should arrange for a good and well-featured girl to become his wife, and with her we will break his inclination [to renounce the world]." When the boy turned fifteen years old [his parents] intended to arrange for a girl to become his wife. He said to his parents, "My purpose is pure. I do not need a wife." His parents would not listen to him. The boy understood that [his wish] was difficult to accept, so he made an expedient plan. He said to his parents, "If you can arrange for me a purplish gold-colored girl whose regular features are otherworldly, I will surely accept her." His parents promptly summoned all the brahmans and instructed them to travel everywhere to seek such a girl for their son's wife. The brahmans cast [the figure of] a girl in gold, particularly and rarely well featured. 290

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They carried it on a carriage around the villages, reciting loudly, "Any woman who can see this golden goddess and worship it, later when she is married, she will certainly get a good husband whose body is purely golden-colored and who is exceedingly well featured." [The village] women who heard this all came out.

There was only one girl whose body was golden-colored and who was extremely well featured. This was the same woman who had donated the gold [to repair the image of the Buddha] in her former existence. Because of this excellent condition she had made in the past she had obtained this wonderful body. Her purpose was contented and pure and she was the only woman who was not willing to go out. All the other women pushed her [to go out] to see the golden goddess with them. [So] the girl then went out. Her golden light was more dazzling than that of the golden goddess. When the brahmans saw her they promptly [asked her to become] the boy's wife. She soon arrived at her husband-to-be's house. The married couple faced each other, and they were both entirely pure-hearted with no desirous intentions at all. They made an agreement that they would each live in their own rooms. After learning about this, the man's parents destroyed and removed one of the rooms, forcing them to stay together in the same room, which was furnished with one bed.

Kāśyapa said to his wife, "When I sleep, you should walk about, and when you sleep, I will walk about." Later, when his wife lay down her hand hung down in front of the bed. A poisonous snake entered the room and was about to bite her hand. Seeing this, Kāśyapa reached out his hand from within his garments, lifted up [her hand], and placed it on the bed. His wife started from her sleep and said, accusing him, "We made a vow together to not be close to each other. Why did you now stealthily touch my hand?' Kāśyapa replied, "There was a snake coming into [the room] and I was afraid it would bite your hand. Therefore, I simply lifted it," and quickly pointed to the snake. His wife then understood. Husband and wife kept their integrity unsullied. They felt deep revulsion toward the world. They said goodbye to their parents, seeking and wishing to renounce the world. After seeing [their resolve] the parents consequently acceded to their request. Thereupon, the couple together renounced the world and came to the Buddha's place.

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The Buddha shared seats with them and expounded the Dharma for them. [Kāśyapa] immediately attained arhatship on his seat. Later his wife also attained arhatship.

When Kāśyapa resided in the world, he often sat face-to-face with the Tathāgata while [the Tathāgata] expounded the Dharma. After the Buddha's nirvana, all the Buddhist teachings were completely entrusted to Kāśyapa. Later he compiled the Tripiṭaka. After that he went to Mount Kukkuṭapādagiri and entered parinirvāṇa. His body did not break apart [after death]. Later, when Maitreya Buddha appears in the world, he will emerge from the mountain, make eighteen miraculous manifestations among the people, deliver immeasurable human beings, and later his body will be extinguished. In the future he will attain buddhahood and will be called Light. (The story of the sixty bamboo boxes containing gold and grain appears in the Sapoduo zhuan [Exposition of the Sarvāstivāda].219 The story of the attainment of buddhahood in the future appears in the Lotus Sutra.) Again, the [Da] zhidu lun says:

In ancient times, when the Buddha resided in the world, in Kapilavastu there was Nanda, King Śuddhodana's son and the Buddha's younger brother. He had a regular figure and the thirty[-two] marks of physical excellence. The king arranged for a girl called Sundarī to become his wife. Her features were well formed and matchless in the world. Nanda loved and respected his wife day and night, and so he did not wish to renounce the world. Through expedient means the Buddha edified [Nanda] and caused him to [wish to] renounce the world. Soon thereafter he renounced the world and attained arhatship. After seeing this, the bhikṣus addressed the Buddha, "What merit did the bhikṣu Nanda create in his previous existences in order to be reborn in the same family with the Buddha, to have the thirty[-two] marks of physical excellence, to possess a regular figure that is matchless in the world, to give up his great noble status and renounce the world, and to attain the [Buddhist] Way?"

The Buddha said to the bhikṣus, "In the past, ninety-one kalpas ago, after Vipaśyin Buddha had entered nirvana, at that time Nanda was an extremely wealthy person. He painted the walls of the pratyekabuddha's 292

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stupa dark blue and drew an image of that pratyekabuddha. Accordingly, he vowed, 'I pray that I will be reborn in a noble family generation after generation, continually attain regular features, have a golden-colored body, meet the Buddha, and attain the [Buddhist] Way.' Due to the merit of this good act and vow, for ninety-one kalpas since that time he has not fallen into evil realms. In heaven and in the realm of human beings he has a regular figure, possesses the thirty[-two] marks of physical excellence, and is outstandingly noble, wealthy, high-ranking, and limitlessly happy. In the present existence he was reborn in the same family with me, renounced the world, and attained the [Buddhist] Way." 6. Almsgiving

Just as the Lunzhuan wudao [zuifu baoying] jing (T. 747B) says: The Buddha said, "Generally, making merit is one's natural conduct. By offering incense and lighting a lamp you will attain much merit. By offering incense you will make merit. With regard to reading a sutra, you cannot hire a person or offer anything to someone else [to recite for you]. When you wish [to eat], if you instead make someone else eat, how will you satisfy your appetite? By offering incense you will be cleansed. By lighting a lamp you will extend brightness. Burning incense, serving a meal in a Buddhist service, reading a sutra, and giving alms are all regarded as common practices. By giving alms you will attain merit. All heavenly beings will draw near you and help you, all myriad evils will be turned away, and numerous devils will surrender to you. Negligent people cannot be diligent. Once they fall ill, they are even more unhappy. They will soon wish to offer incense and only then start making merit. All heavenly beings have not yet descended for them, while all devils remain before their eyes, competing with each other to trouble and offend them, and make various monstrous transformations. For these reasons, you must always be diligent. Sin and happiness follow people just as a shadow follows the form. Plant well in the field of merit. Just like a nyagrodha tree, the kernel of the original seed is very small but it gradually grows big, and you can collect seeds limitlessly." The Buddha continued, "Ānanda! If you give once, you will receive ten thousand times. My words are not groundless." 293

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A Forest of Pearls from the Dharma Garden, Volume V On that occasion, the Buddha said in verse: The wise are fond of almsgiving.

Heavenly gods spontaneously help them.

If you give one, you will obtain ten thousand times more. You will be comfortable and live long.

As for virtuous people who give alms today, Their merits are incalculable.

They will surely all attain the Buddhist Way, And liberate all beings in the ten directions. 7. Miscellaneous Merit

Just as the Sapoduo lun says:

If someone constructs a monks' residence as well as a stupa and a [buddha] image, digs a well near a high road, or builds a bridge,220 that person's merit arises continuously. He will always be a donor who bears the expenses of the necessities of monks' lives, but three kinds of causes and conditions are excluded. First is if the project is abrogated beforehand, second is on the death of that person, and third is if the person gives rise to evil. If these three kinds of causes and conditions do not occur, [that person's] merit will always arise.

Furthermore, the Zengyi ahan jing says:

At that time the World-honored One said to the bhikṣus, "There are five kinds of almsgiving by which you do not attain merit. What are the five kinds? First is to give a sword to others, second is to give poison to others, third is to give a wild ox to others, fourth is to give a prostitute to others, and fifth is to make a shrine to worship a deity. These are the five kinds of almsgiving for which one does not attain merit. In addition there are five kinds of almsgiving by which people attain great merit. What are the five kinds? First is to make a garden and a watchtower, second is to plant trees, third is to construct a bridge, fourth is to build a large ship, and fifth is to build a residential building for the sake of the past and future. These five kinds of things cause one to attain merit." At that time the World-honored One further said in verse: 294

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By providing clean and cool [environment] at a watchtower in a garden,

By consructing a good bridge

Or making a ferry to help people cross over a river, And by constructing a good residential building, That person will always,

Day and night, receive merit.

Through accomplishing the precepts and meditation That person will certainly be reborn in heaven. Moreover, the [Mohe] sengqi lü (T. 1425) [says]: All gods asked the Buddha in verse:

Which people go to wholesomeness?

Which people are reborn in heaven?

Which people, day and night,

Cultivate virtuous merits?

At that time the World-honored One replied in verse: If one digs a good well near a high road, Plants fruit trees in a garden and gives the fruit to others, Provides a clean and cool [environment] by planting trees, Helps people cross over [a river] by a bridge or by ferryboat, Gives alms, cultivates the pure precepts, And gives up stinginess and covetousness through wisdom, This person's merit increases day and night, And [all such people] will be always reborn in the realms of heavenly or human beings.

Furthermore, the Zheng fanian[chu] jing (T. 721) says: If a sentient being gives others delicious water, or covers over a well in case a poisonous snake may fall into the well and then passers-by who drink water [from the well] will suffer in misery, [that sentient being] will be reborn in the Heaven of Three Harps (Skt. vīṇā) after death where he will receive pleasures of the five desires (Skt. pañca kāma-guṇah). After 295

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the end of this existence [in the Heaven of Three Harps], if [such people] obtain a human body they will be loved and honored by a sovereign. When [a sentient being] sees that someone suffers from illness, cries as if squeezing sounds from his throat, and has not yet died, if they give the ill person a starch solution and some money in order to keep the [ill] person alive, [all such people] will be reborn in the Heaven of Deep Water (shenshui tian) after death, where they will be as happy as Śakra-devendra. Following their death [in this heaven] they will transmigrate according to their karma. They will not fall into the three evil realms and will be able to receive a human body. From one existence to another they will not encounter the torment of illness and will have no troubles. When a sentient being who observes the precepts sees bhikṣus and offers fans to them, which help them stay nice and cool, and causes them to read and recite the teaching [in such a comfortable condition], after their death [in this existence] [such people] will be reborn in the Wind Blowing Heaven (fengxing tian), where fragrant winds blow and they will be incomparably happy.

If a sentient being consructs a bridge or a ship on the riverbank near a ferry, or with goodwill ferries those who observe the precepts along with others over [to the yonder shore], and does not do any evil, [such people] will be reborn in Mālādhara Heaven after death, where they will receive the pleasures of the five desires. After death [in that heaven] they will become Assistant Supply Commissioner for a sovereign in the human realm. The Piyu jing further says:221

In the past there was a mother who had [two] children. These three people always performed three services. First was to build a large ferryboat and to place it in a river so that people could cross over the river. Second was to dig a good well in a metropolis in order to offer [water] to all the people. Third was to construct a latrine at each of four [city] gates for the people's benefit in attending to their needs. Due to the merit of this they were all reborn in heaven after death, where they received happiness spontaneously. When they descended to be reborn in the human realm, they were in wealthy and high-ranked [families] and enjoyed long life spans. Whenever they were reborn, they never experienced the three evil realms. 296

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Even in the case of having little merit people still attain a majestic immeasurable reward, not to mention a case of someone who extensively cultivates merit. If one erects a stupa, gives alms, and makes all meritorious acts, the reward is ten billion times greater than this; it is incalculable. Therefore, the Chengshi lun (T. 1646) quotes a verse from a sutra: If one plants trees in a park,

And creates a well, a bridge, and other [things],

The merit made by this person

Continually grows day and night.

Furthermore, the Huashou jing (T. 657; Skt. Kuśalamūla-saṃgraha) says: The Buddha said to Śāriputra, "Bodhisattvas have four methods by which they do not retrogress [from proceeding to] highest enlightenment in the end. What are the four methods? First, if they see that a stupa is damaged, they [straightaway] repair it with a lump of earth, clay, or even a brick. Second, if they erect a stupa and make a [buddha] image near a crossroads where many people see it, this is a condition of the virtuous merit of mindfulness of the Buddha. In the stupa are depicted events such as [the Buddha's] preaching the Dharma, renouncing the world, and entering nirvana under the twin [śāla] trees. Third, if they see two groups of bhikṣus disputing and fighting with each other, they diligently seek an expedient way and reconcile them. Fourth, if they see that the Buddhist Dharma is about to be destroyed, they read, recite, and preach it well or recite even a single verse to cause the Dharma to not be cut off. Due to protecting the Dharma [in this way] they respectfully support a Dharma exponent and wholeheartedly protect the Dharma without regard fortheir own lives. "If bodhisattvas accomplish these four methods, [they] will become wheel-turning noble kings (Skt. cakravartins) generation after generation and obtain physical power as great as that of Nārāyaṇa. They will give up the four continents surrounding Mount Sumeru and renounce the world. They will be able to cultivate freely the four kinds of pure mind (Skt. catvāry apramāṇāni). They will be reborn in heaven after death and become King Mahābrahman. Consequently they will achieve highest enlightenment at the end."

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Moreover, the Fangniu jing (T. 123), or a separate chapter in the Zengyi ahan jing, the Chinese translation [of the Pāli text Gopāla-sutta,] says: The Buddha said to the bhikṣus, "There are eleven issues that a herdsman may not know. [By improving them] he will gain advantage in grazing cattle, and yet he does not understand [eleven things] about raising cattle. What are these? First, a herdsman does not distinguish the forms [of cattle]. Second, he does not understand the characteristics [of cattle]. Third, he does not know how to groom and brush them. Fourth, he does not know how to care for wounds [on cattle]. Fifth, he does not know when he has to create smoke [to smudge and drive off insects]. Sixth, he does not know how to choose the [best] path for them to take. Seventh, he does not know where to raise the cattle. Eighth, he does not know where to ford a river. Ninth, he does not know how to seek good water plants. Tenth, he does not know how to completely milk a cow. Finally, he does not know how to discern which [cattle] are usable or not. "If a herdsman does not know these eleven issues in raising and protecting his herd, the cattle will not calve; [their numbers] will decrease day by day.

"This can be compared to bhikṣus. They have eleven kinds of merits and demerits, too. These cannot be fully explained." The Buddha thereupon said in verse:

If a herdsman fully knows [these eleven issues], The owner of cattle will have good fortune. In six years six cows will become

Sixty cows, without decrease.

Such a herdsman is bright.

He knows how to discern all characteristics. A herdsman like this was praised

By the Buddha in his previous existence. 8. Bathing Monks

Just as the Piyu jing says:222

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On the eighth day of the twelfth month the Buddha subdued six [non-Buddhist] masters through supernatural powers. The six masters could not best [the Buddha] and drowned themselves in the water. [The Buddha] thereafter extensively expounded the Dharma and liberated all non-Buddhists. The non-Buddhists were subdued and edified. They addressed the Buddha, "O Buddha! You washed away our mental defilements with the Dharma water. We now invite the monks to bathe in order to cleanse the filth from their bodies."

Thereupon, [the act of offering bathing for the monks] became a regular condition. Today, [the event of offering] bathing for the monks on the eighth day of the twelfth month appears only in this sutra.

Moreover, the Mohechatou jing (T. 696), also called the Guan[xi] fo xing xiang jing (T. 695), says: The Buddha said to the people of the world, "All buddhas in the ten directions were reborn at midnight on the eighth day of the fourth month. "They all left home and [began to] study the [Buddhist] Way at midnight on the eighth day of the fourth month. They all attained the Buddhist Way at midnight on the eighth day of the fourth month. They all entered pari nirvāṇa at midnight on the eighth day of the fourth month." The Buddha continued, "The reasons why [key events take place on] the eighth day of the fourth month are because it is the time between spring and summer, when disasters and sins completely come to an end, all things are regenerated everywhere, the poisonous vapor has not yet spread, it is neither cold nor hot, the climate is harmonious and comfortable, and now it is [celebrated as] the Buddha's birthday. Therefore, all the people of the world together recall the Buddha's merits and offer a bath to images of Buddha, just as when the Buddha resided [in the world]. Therefore, the people of the world are thus notified." The Buddha continued, "When I was a bodhisattva, I became Śakradevendra thirty-six times, a golden-wheel king thirty-six times, and a flying emperor (i.e., a wheel-turning noble king) thirty six-times. "Today, among all wise people, anyone with goodwill thinks of Śākyamuni Buddha's benevolent virtue and bathes buddha images with fragrant 299

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flowers. Those who seek this primary merit are testified by all heavenly beings and spiritual beings.223

"On the eighth day of the fourth month when a buddha image is bathed, you must use three kinds of scents. First is arethusa, second is wrinkled giant hyssop (i.e., Agastache rugosa), and third is aina.224 Mix the three kinds of fragrant grass in water and press and soak them, which turns the water blue-colored. If the fragrance is too subtle, you can substitute the bark of the Chinese medicine gandaiqin. Additionally, use saffron. Press [the aromatics] with your hands and soak them in water. Crush them up to make red-colored water. Pour the water over the buddha image to cleanse it, then wipe it with white silk. After concluding [this rite], if you make a personal wish and wash [the image] again, this is called pure [washing]. The merit for this is the greatest."

Furthermore, the Wenshi [xiyu zhongseng] jing (T. 701) says: The Buddha said to the wealthy man Jīvaka, "In the way to bathe you must use seven things and get rid of seven types of diseases. You will then attain seven good rewards. What are the seven things? First is blazing fire, second is pure water, third is a ground-bean bag for bathing, fourth is ghṛta,225 fifth are clean ashes, sixth is a toothbrush made from a willow branch, and seventh is antarvāsa. This is the [proper] way to take a bath. "What does it mean to get rid of the seven types of diseases? First is to pacify your body, second is to get rid of a cold, third is to get rid of rheumatism, fourth is to remove [suffering from] a cold wind and freezing, fifth is to remove heat, sixth is to wash off dirt, and seventh is to have a light feeling in your body and clear and bright eyes. This is what is meant to get rid of the seven types of diseases.

"Regarding attainment of the seven rewards, these are, first, [your body that consists of] the four great elements is healthy and wherever you are reborn it is always peaceful; second, wherever you are reborn, [your birthplace] is clean and you have regular features; third, your body is always fragrant and your clothes are clean; fourth, your skin is smooth and you possess great power and virtue; a fifth, numerous people follow you and cleanse the dust and dirt from [your body]; sixth, your mouth and teeth 300

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smell good and your speech is seriously regarded and followed; and seventh, wherever you are reborn clothes are spontaneously provided for you." The Shisong lü furthermore says:

By bathing you obtain five advantages. First is to remove dust and dirt, second is to regulate the skin of your body and even out its tone, third is to remove cold and heat, fourth is to get rid of diseases like paralysis, and fifth is to diminish the pain of disease.

[The Foshuo zazang jing (T. 745) says:]

At the hottest time in summer Śāriputra [came to an āmra fruit garden] where a hired laborer was drawing water [from a well] in the garden to water the trees. When [this person] saw Śāriputra he slightly gave rise to faith. He called out to Śāriputra and [bade him] to take off his robe under a tree so that [the laborer] could wash him by pouring water on him. [Śāriputra] then felt light and cool. This laborer was reborn in Trāyastriṃśa Heaven immediately after death, where he possessed great awesome power. [He thought to himself,] "Even though [my act] made only a small merit, because I met a good field [of merit] I attained a very great reward." He immediately went to visit Śāriputra, scattered flowers, and made an offering. On the basis of this man's faith, Śāriputra preached the essentials of the Dharma for him and caused him to attain the srota-āpatti-phala. Moreover, the Xianyu jing (T. 202) says:

At that time Śuddhāvāsa descended to Jambudvīpa, came to the Buddha's place, and asked the Buddha and the sangha to allow him make an offering of a bath for them. The World-honored One silently gave his permission. [Śuddhāvāsa] arranged food and drink and purchased supplies for bathing. In a bathroom the water was warmed and adjusted to be comfortable. Ghṛta and the herb huancao were all provided.226 Thereupon the Buddha and all the bhikṣus accepted his offering. They bathed themselves and afterward received ample food and drink. The meal was delicious; it was a very rare meal in the world. After the meal they washed their hands and rinsed their mouths. Everyone returned to his original place. 301

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At that moment Ānanda addressed the Buddha, "What merit did this heavenly being make in the past in order to have an excellent body, an outstandingly dignified countenance, and to be as gloriously bright as a large treasure mountain?" The Buddha said to Ānanda, "In the past, at the time of Vipaśyin Buddha, this heavenly being was the child of a poor family in that world. He always worked as a laborer to support himself. He once heard that [Vipaśyin] Buddha spoke of the virtue of providing a bath to the sangha, and he felt joyful in his mind. He thereupon diligently worked and earned a small amount of money and grain, with which he provided the supplies for bathing as well as food and drink [for the monks]. He invited [Vipaśyin] Buddha and the sangha and offered all [these things] to them. Due to this meritorious act he was reborn in Śuddhāvāsa Heaven after death and possesses such a glorious countenance. The [past] seven buddhas have already appeared, and a thousand buddhas will subsequently appear in the world. He offered a bath to each of the buddhas and the sangha, and he will also do the same for the future buddhas, exactly in this way." The Buddha then gave a prediction to [that heavenly being] of his future attainment of buddhahood, [saying,] "In the future world, two asaṃkhyas and a hundred kalpas from now, you will certainly attain buddhahood and be called Jingshen ("Pure Body") and completely possess the ten epithets [for a buddha]."

Furthermore, the Zapiyu jing (T. 204) says:

Formerly there was Nanda, the Buddha's younger brother, who in ancient times had lived at the time of Vipaśyin Buddha. For the merit he earned by offering a bath to the sangha one time, he was spontaneously reborn as a member of the Śākya clan. [Nanda] possessed the thirty[-two] marks of physical excellence, and his appearance was bright and golden-colored. Due to the advantage of the merit he made in his former existence, he lived during the same generation as the Buddha. He closely studied and investigated [the Dharma] in a Buddhist seminary. He then attained the six supernatural powers.

This ancient one who had just once offered [a bath to the sangha] received a great reward, not to mention the case where donors of today can offer much more. Through universal and common practices you will 302

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certainly attain an honorific title, your joy will increase, and you will extensively deliver all sentient beings.

Moreover, the [Foshuo zhude] futian jing says:

There was another bhikṣu called Ānanda. He addressed the World-honored One, "I remember that in my previous existence I was reborn in Rājagṛha as a commoner's son. I had a malignant boil on my body and tried to cure it but I could not. A friend who was a Buddhist monk came to me and said, 'You should offer a bath for the sangha then collect the bath water and cleanse the boil with it. You will be able to recover from [the boil] and also you will attain merit.' I was happy [to hear this]. I went to a monastery and sincerely paid my respects to the sangha, more and more. Then I dug a new well. With aromatic oil and bath supplies I offered a bath for the sangha and then collected the bath water, with which I washed the boil. I soon recovered [from the boil]. Due to this cause and condition, wherever I was reborn I had regular features, [my form is] dazzlingly golden-colored, and I am not covered by dust and dirt. For ninety-one kalpas I have always attained the merit of purity and been extensively and profoundly blessed with divine help. Now furthermore I have met the Buddha. My defilements have been extinguished and I have attained arhatship."227 The Shisong lü further says:228

The bathing rooms in a foreign country are round, just like a round cabin. The door is opened to let out [steam and] smoke. An underground ditch is made to drain the water. Inside [the structure] are three supported shelves evenly spaced; this is the place where the people [bathe]. Water is put in long-necked pots on the three shelves. The heat from the fire rises, so that the water on the top shelf is hot, that on the middle shelf is warm, and that on the bottom shelf is cold. At one's own discretion, everyone takes [some of the variously heated] water and uses it. No one separately makes [their own supply of] hot water. Therefore, it is simply called pure water. Again, the Zengyi ahan jing says:

At that time the World-honored One said to all the bhikṣus, "In making a bathing room there are five merits. What are the five [merits]? First is to 303

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cure a cold. Second is to be able to cure disease. Third is to remove dust and dirt. Fourth is to cause the body to feel light. Fifth is to gain weight and attain fair skin. If among the four kinds of the Buddha's disciples there are those who wish for these five merits, they must seek [an expedient way] and create a bathing room."

Furthermore, the [Mohe] sengqi lü says:

When [the sangha members] intend to bathe, [the monks in charge of bathing] should have the workers of the monastery gardens sweep and wash [the bathing room] to make it clean and prepare firewood and charcoal. When [the temperature of the bath water] becomes warm, they should toll a bell (Skt. ghaṇṭā) to let [all the monks] know that the bath is ready. Each person ties up his robes in the waistband and places [the bundle] on the clothes rack, marking it. When entering [the bathing room], they cannot swing their arms about freely; when they enter they must cover their private parts with [at least] one hand. If they want to help bathe their teacher, they must first state [their intention] so that there will be no fault. [When a disciple bathes the teacher,] they cannot use both arms at the same time; while using one arm to wash, the other hand should cover their private parts. After [washing one arm] the other arm, hands, and other parts of the body should all be washed.

After the [hot] water is put into [the tub],229 close the door, be seated, and allow the body to sweat. Estimate how much water is needed. Do not use too much.

If you freely bathe in a pond, there is no fault. It is not permissable to be naked while washing one's body at an open outside place. If the water is as deep as the waist or [comes up to] the armpits and is suitable for bathing, there is no fault. If when sitting in water it reaches the navel, you can also [wash yourself outside].

After coming out of the water, put on your clothes, adjust [the robes] properly, and leave.

I will further explain this. The reasons and clarifications for bathing among the sangha have been successfully stated. I praise and am grateful for this. I am, however, concerned that monks and laymen in the borderlands are not 304

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accustomed to this teaching. Therefore, I will briefly clarify the matter in order to present their essence.

I think personally that in the Nairañjanā River there is no dirt to be removed and in Lumbinī (i.e., the birthplace of Śākyamuni Buddha) there is truly no dust to wash away. Therefore, we know that bathing is the foundation to purely ascend (i.e., to reach nirvana) and cleansing oneself is the origin of purity. It may be said that these are beautiful examples from previous cultivation, and they give rise to a virtuous path in one's future acts. Consequently, countries to the east [of India] were replete with the water of the seven flowers (i.e., the seven factors of enlightenment or the seven kinds of purity) and cleansed by the followers of the One Vehicle path to enlightenment. The pure pond of eight virtues in the west is used to cleanse aspirants of the nine grades. Therefore, this causes the King of Physicians (i.e., the Buddha) to give rise in every moment to the idea of creating a bathing room. One morning a wealthy man respectfully made a vow to offer a bath to the sangha. This was fulfilled through the Tathāgata's skillful expedient method. I will explain familiar matters of seven things. The Great Awakened One bestows benevolence. In the remote past he gave an account of the rewards of rebirth in the five heavens. Now suppose there is a certain government official who is a great donor, who makes use of his immense mind and performs the supreme act. Lifetime after lifetime he always cultivates the Buddha's altruistic activity, and generation after generation he always turns the Dharma wheel. Therefore, he fully believes in the true Dharma more than all evils and respects monks even in the last period of the semblance Dharma. He deeply knows that to explain and propagate verses is as valuable as the pearl of Marquis Sui. He makes offerings of meals and baths to all members of the sangha, which are loftier than those of non-Buddhist traditions. Consequently [donors and the sangha] all [undertake to] lead and encourage each other and exhort and assign roles to their mates. Each [donor] gives alms [to the sangha], and all equally honor this meritorious act. Thereupon I will clarify seven things. Cleanse the Three Revered Ones at the proper time. On that day, you may bow and invite a certain Dharma master of eminent virtue to explain and propagate the Wenshi xiyu zhongseng jing. The Dharma master lately praised as the sea of learning and called the 305

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great master of letters in the world brings forth the profound meaning like clouds gathering [in the sky], and he breaks numerous difficulties just as water gushes out from a spring. He can cause secular people to understand the truth just as a clear day dispels heavy darkness. Those who study the Buddhist Dharma have their doubts removed. [The Dharma master] is like a severe frost that controls fallen leaves. After he has completed [expounding] a scroll [of the sutra] with the chapter on abstruseness in the thunderous pure and clean voice of eight superior qualities, he remains on his seat. Now it is time for bathing.

Next, I will praise the seven things for bathing the sangha. The first thing is to build a fire that burns fiercely in a huge stove and generates steam vigorously from a large cauldron. The bathing room is closed up tightly and already keeps out the cold. The dragon spring (longquan) is spontaneously extremely hot. The second thing [is pure water]. The soft clean water of virtue flows and brims over the golden pond. When you wash away the dirt you are clean, just like rosy lotus flowers. Your torso and head are moistened and become fresh and beautiful. The third thing [is the ground-bean bag for scrubbing,] filled with fine and smooth soybean flour that glitters like silver. [Using this, your skin] becomes [light in color] like white cotton (Skt. tūla); after removing the dirty grease, your clean body is revealed just like when clouds spread out. The fourth thing is ghṛta of the eight kinds of flavors, along with the five kinds of fragrant incense. [Using these,] you can expel a cold and get rid of rheumatism. You do not have to appreciate the miraculous medicine maghī. You will have a constitution like the precious stone ying and a lustrous countenance. Why are you ashamed of miraculous medicines? The fifth thing [is clean ash]. Wind instruments made of jade, wondrous ash, snowflakes, and frost are immaculate. They cause you to give rise to confused thoughts when encountering an evil wind. Rely on yourself peacefully in an upright manner. The sixth thing [is the toothbrush made from a willow branch]. Purple willow and young fine willow have green trunks and light branches. When you cool down [after a bath] your mouth releases [the scent of] an orchid. When you purify your teeth your breath gives off [the scent of] a blue lotus flower (Skt. utpala). The seventh thing is antarvāsa made from Qi raw silk, which is magnificent and pure white. It protects you from troubles and keeps your body safe. As a reward for washing it, it becomes adorned with 306

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natural light. All these seven things are entirely provided and wholeheartedly presented. Thinking of the people's benevolence, offer a prayer for them. If you wish to transcend and live in the pure land, you must wash an image of one who possesses the ten powers (i.e., a buddha or bodhisattva) beforehand and entrust yourself to the Celestial Palace from far away. First, you must offer a bath to the sangha members who live with the six kinds of harmony and respect. It is just as when a voice is well tuned it sounds smooth, or when a form is straight its shadow is upright. The law of cause and effect is inevitable and is not concerned with what spiritual beings grant. Now donors respectfully follow the King of Medicine and build a bathing room, manage the seven things, and bathe the Three Revered Ones. They encourage and lead the people who are related to a buddha or a bodhisattva in the past (youyuan) to propagate the wondrous text. On this account they are remarkable and outstanding. These are the most wholesome acts. First, make everything dignified. Today a certain group of Dharma masters have great influence. Lifetime after lifetime, they continually turn the Dharma wheel and attain great supernatural powers. Generation after generation, they always cultivate the Buddha's altruistic activity. Both young and old receive boundless knowledge [from them]. Their dependents will reach the age at which their deaths would not considered to be untimely. Hindrances and nuisances all vanish along with the morning mist. Auspicious things line up, as numerous as stars.

All donors make a vow to loftily attend to the eightfold holy path, to proceed on the Great Way to enlightenment, to be wealthy and possess the seven treasures, and to benefit ordinary people limitlessly. Moreover, they wish that those who manage and assist [in bathing the Three Revered Ones] will be free of seven kinds of diseases without remainder and those who offer a modicum of help will obtain the seven kinds of happiness without exhaustion. They feel happy about what they see and hear. They all go to the city of the Dharma. They bow their heads to the ground and in as brief an instant as the time it takes to snap one's fingers they simultaneously ascend to the fruition of buddhahood. They have already completed propagating and praising the profound teaching in their own areas. With a dignified manner the equipment for bathing has been prepared again. The people invite the Three Treasures respectfully and wholeheartedly.

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Bow your head to the ground and take refuge in [the Buddhist saints]. First, invite all the buddhas in the ten directions and the great compassionate saints of the three periods of existence! They are the ones whose bodies are one-half the Dharma body (Skt. dharmakāya) and other half the true body (i.e., reward body; Skt. saṃbhogakāya) and the corresponding body (Skt. nirmāṇakāya). They have already exhausted the ninety-eight kinds of defilements. Their thirty-two marks of physical excellence are subtle and glorious. [For them] the four kinds of attachments that do not truly exist are tentatively equal to the four [necessities for the monks' daily use]. For sentient beings' sakes, therefore, if they receive a request they will come. We wish only that they all ascend to the palace of maṇi, sit upon the clouds of agate, emit ten billion rays of light, and shine throughout the trichiliocosm. The Brahma King holds a canopy, and Śakra-devendra scatters flowers. They descend to this Buddhist seminary, enter the bathing room, and take a bath. Next, invite those above the stage of awakening the aspiration for enlightenment, those who have already taken up a buddha's place, those who are happy to leave behind defilement, bodhisattvas in the stages of wondrous wisdom and the Dharma cloud (i.e., the ninth and tenth stages of the ten bodhisattva stages), high-ranking bodhisattvas (i.e., those from the eleventh to the fiftieth ranks of the fifty-two ranks), and all other bodhisattvas. We wish only that they will transport heavenly beings in the palms of their hands, place the Dharma realm at the tip of one hair, and drive the four-legged mysterious birds called peng, accompanied by the swift spiritual horses of the six supernatural powers. They appear without the intention to appear. They come without the intention to come. They descend to this Buddhist seminary, enter the bathing room, and take a bath.

Next, invite great pratyekabuddhas who sit in meditation in the mountains, eminent people who promptly testify to the truth and the four fruits of sainthood, and monks who proceed to sainthood such as Piṇḍolabhāradvāja and senior monks. We wish only that they will shake the metal rings attached to the top of their staffs through the air, play with the six supernatural powers, hold a bottle amid the clouds, possess the eighteen transformations, give rise to faith just like that of Prasenajit, and subdue the non-Buddhist Raudrākṣa's evil mind. They come and manifest themselves here before harmonious 308

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people. Those in the religious age from a hundred to zero all enter a bathing room and take a bath.230

Next, invite those who have made the great benevolent original vow to liberate all living beings who undergo the four modes of birth, those who are good at skillful means (Skt. upāya-kauśalya) by which they expediently manifest in the six realms [of existence], those who promptly come complying with the voice, just as a shadow follows the form, and friends who manifest themselves without being recalled and who help others without being asked to do so.231 They all enter a bathing room and take a bath. Next, invite heavenly beings of the three realms of existence, the dragon kings of the four seas, the eight kinds of spiritual beings, and all sentient beings such as material species and vermicular animals. They all enter a bathing room and take a bath.

Praise and invitation have been completed. A row of people harmoniously chant hymns to praise [the Buddha], carry incense with them, and proceed in order.

Verses say:

The Three Treasures profoundly flourish. The four modes of birth are forms to mark. Benevolence protects the ten directions. [The Buddha's] favor flows as do a myriad of his virtues. His wisdom embraces the eight Dharma storehouses. He edifies ten billion beings completely. Rewarding his favor is important.

This is due to the power of merit.

Through painting or carving an image Or propagating a sutra, you can establish merit. Make a ship or a bridge to help people cross over the stream. Initiate purification and bathing.

Have no concern for your life.

Why do you repress purity and sincerity? How prosperous excellent acts are!

It is difficult to surmise how one can accomplish merit. 309

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Miracle Stories232

(Eleven stories are briefly cited.)

[Huan Wen, Commander-in-Chief of the Jin Dynasty]

Huan Wen (312-373), Commander-in-Chief of the Jin dynasty, greatly believed in the Dharma in his later years and offered meals to monks and nuns. A nun whose name is unknown had come from far away and lived under Wen's roof. Wen became her donor (Skt. dānapati). The nun's intelligence and moral conduct were extraordinary. So Wen treated her with great respect and had her live inside of the gate of his residence. Every time the nun took a bath, she took a long time without fail. Suspicious, Wen had spied on her [while she was taking a bath]. He saw that the nun who was naked cut her belly with a sword, took her intestines, severed her head from her body, and chopped everything into pieces. Wen was very surprised and returned [to his residence]. After a while, the nun came out of the bathroom with her body restored to its original state. Wen sincerely asked [the nun] about [what he had seen]. She answered, "If you realize your will to go above your sovereign, the punishment will be like that." Just at that time, Wen had been scheming to become the ruler of the country. When he heard this he felt disappointed. Accordingly he became prudent and abided by the principle to remain a loyal subject until the end of his life. The nun [later] left. It is unknown where she went. [Née Xie, Wife of Wang Ningzhi of the Jin Dynasty]

Née Xie, the wife of Wang Ningzhi in Langye (in present-day Shandong province) during the Jin dynasty, namely the lady of the Left General of the Jin dynasty, was the daughter of [Xie] Yi. She had formerly lost two sons in succession and heartrendingly deplored [the death of her two sons]. She was drowned in tears for year after year and seemed to live an extremely difficult life. Later, her two sons suddenly returned together, but they were both bound in chains and shackled. They consoled their mother, "You should be magnanimous. We, your sons, both accept the guilt ourselves. If you have sympathy for us, you should do virtuous deeds for us." Thereafter, [the mother's] painful feelings of grief lessened and she became diligent in performing meritorious acts. (These two stories are found in the Mingxiang ji [Records of the Profound and Auspicious].)

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[Shi Huida, a Śramaṇa of the Sui Dynasty]

In the Sui dynasty there was Shi Huida (524-610) at Pubu Temple on Mount Tiantai. His [secular] family name was Wang, and he was from Xiang yang (in present-day Hubei province). He renounced the world when he was a child. He performed repairing as his task. He climbed mountains, crossed rivers, or traveled about towns and villages. When up at a vantage point, however, he entirely gave his mind over to thinking of the construction of temple buildings in a quiet place for monks to practice the [Buddhist] Way. In the middle years of the Renshou era (601-604), at Baita Temple in Yangzhou (in present-day Jiangsu province), [Huida] built a seven-storied wooden stupa. There were sufficient construction materials, and he gave others [the task of] managing the building. [Huida] then crossed a large river and went to the west. He reached various prefectures, such as Poyang (in present-day Shanxi province) and Yuzhang (in present-day Jiangxi province), where he went around to inspect [how he could make] merit and prayed to share with sentient beings the conditions in which they would have happiness. Therefore, when he arrived in a village or town and found a Buddhist temple, a meditation building, a stupa, or a shrine for deities, regardless of the materials [it was constructed with], such as metal, wood, earth, or stone, he led and edified [the people] to complete its construction. [He was involved with constructing] a large number [of buildings]. Afterward, responding to the śramaṇa Huiyun's invitation, [Huida] went to Mount Lu (in present-day Jiangxi province) and arrived at Xilin Temple. He later constructed a pavilion consisting of seven sections, the ancones of which were stacked up high, one upon another.233 [The pavilion] was bright, attractive, and splendid.

On the day [Huida] first reached [the temple] he pledged to use yellow nanmu wood [for its concstruction]. He sought to obtain [yellow nanmu] in all areas but finally understood that there was not even a single [nanmu] tree [in the region]. Everyone wanted him to change [his plan] and use [wood from] other kinds of trees. [Hui]da said, "My sincerity lies in this [tree, nanmu]. How can I instead seek for other [kinds of wood]? There must be a respondent sign [to my sincerity]. Then pine trees will change and become nanmu trees. Even if there is no mysterious response [to my sincerity], the pavilion will be completed soon." The people, frightened at his words, went 311

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out in every direction to look for [nanmu trees]. [Huida] then perceived that a valley near Mount Chao, below the precincts [of the temple and the valley], was completely covered by yellow nanmu trees. [The valley], however, was located in an extremely damp, dark, and steep area, and there was no way to bring [logged nanmu trees] out from there. [Hui]da went looking around along a precipice. Suddenly he saw a spot where there was a bright light. He looked inside and ascertained a path that led to [the valley of the nanmu trees]. [The path] was only five chi wide, surrounded by large precipices reaching up toward the sky. [The people] moved the construction materials to the headwaters of a large river. In the middle [of the river] there were rapids and a whirlpool, and all their rafts were broken. When they arrived at Lufu (i.e., Mount Lu), however, not a single piece [of wood] was missing. The pavilion was thus successfully completed, and it was larger than the previous building. [The pavilion] later abruptly shifted three chi toward the south. The builders wished to devise a way [to restore the building], but they could not come up with an effective method. The Shimen mountain stream was just south of the pavilion. Suddenly a windstorm arose and blew to the north, thus shifting [the pavilion] back to its previous position. [The pavilion] still remains today.

[Hui]da's clothes were so coarse and threadbare that they were almost transparent. When he assumed the attitude of an onlooker, he was dull and slow and appeared to be unable to speak, but when he instructed [others] and dealt with matters, he immediately successfully accomplished them. This means precisely that [Huida] was a person who can adapt to various changes and who does not submit to a superior force.

On the last day of the seventh month of the sixth year of the Daye era (610) [Huida's] chronic disease abruptly became serious. He lay in his sickbed for seven days. A rare fragrant smell came into his room and floated around like a cloud. Venerable images in the pavilion were [seen to] perspire without exception, and their sweat [trickled down and] ran onto the ground. When [the people] saw this good omen they knew that [Hui]da was about to die. Government officials inspected and fully reported [what they had found] to the emperor. [Hui]da's consciousness was as usual, and he was still thinking intently of unfinished tasks. He suddenly passed away at the Chinese age of eighty-seven.

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[Shi Zhuli, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was Shi Zhuli (544-623) at Changle Temple in Yangzhou (in present-day Jiangsu province). His [secular] family name was Chu, and he was from Yangdi County in Henan. He possessed an upright and lofty character. He was openminded and attained awakening. His high reputation was known to both monks and laypeople.

At his original temple (i.e., Changle Temple), along with the four kinds of Buddhist followers and princes he built high pavilions that completely encompassed two towers.234 They were wonderfully complete and remarkable works. [The construction] was completed within a year. All three hundred people of the temple were greatly delighted.

In the tenth year of the Daye era (614) [Zhuli] used his own money to copy an auspicious buddha image and two bodhisattva images using fragrant sandalwood. Within a short time [the images] were completed and placed in a pavilion.

In the fourteenth year (618) the Sui dynasty suffered a downfall and fell into disorder. Monks and laypeople all became wandering refugees. Corpses and bones filled the streets and marketplaces, just like withered [trees] and rotten [stumps]. [Zhuli] pledged to protect the temple buildings without concern for his own life. He lived in the temple along with foxes and rabbits, and when he saw his own shadow he considered it to be his companion. He had [only meager portions of] bean [soup] and water and passed through a winter and a summer. Even though he was aged, his mental power was even more vigorous. The mud fell away from the walls, and the surrounding area [of the temple] was burned. He, however, never stopped reciting [sutras] and carrying out repairs with his own hands. Even the rebels [were affected by seeing Huida's acts and] cried out with tears as loudly as a thunderclap,235 and those who saw [how Zhuli was living] lamented. They frequently repented [of their faults] and helped [Zhuli] repair [the temple buildings]. When the Tang dynasty (618-907) received the mandate of heaven and broadly declared the constitution of a nation, the former [resident] monks and the other people all returned [to the temple] to live there. Even though the houses in the town had been burned down, the temple still stood. In the sixth year of the Wude era (623) Fu Gongyou, Commander-in-Chief of the rebels of Jiangbiao (i.e., the area south of the Yangzi River), 313

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took advantage of the precarious situation, raised an army without authorization, and secretly plotted treason [against the central government]. A hundred Buddhist and Daoist temples altogether were evacuated and relocated to Jiangnan (i.e., southern Jiangsu). Then [Zhu]li sent a letter and petitioned once again. [He wrote,] "I wish to burn my body in front of the pavilion in order to remain in the temple building." [Fu Gong]you held an honorable title illegally and was determined only to overthrow [the Tang dynasty]. So when he received the letter he did not take it into consideration at all. [Zhu]li said to his disciples, "I have had a deep-rooted habit of greedy attachment from immeasurable kalpas ago. I have been unable even to give up my life in order to requite the kindness of the Dharma. Now I wish to receive my death personally before the buddha [image]. I certainly do not have the heart to see the images crossing over the large river. You should pile up dried firewood, with which I will burn myself as an offering to [the images]. After my death the images will certainly be taken to the south. My clothing, money, and miscellaneous goods should all be placed inside venerable images. The laws of mourning and the rites for the repose of the dead should be reformed." Thereupon, [Zhuli] bathed in fragrant hot water and sat cross-legged. Facing west, he ignited a fire and commited self-immolation, and died in a pile of charcoal at the age of eighty Chinese years old. This took place precisely on the eighth day of the tenth month of the sixth year of the Wude era (623). When his life ended and the fire burned out, his body [was seen to] have settled with his hands joined in prayer. [His body] was further cremated, and it changed [into relics] all at once. When [Zhu]li first began to burn [himself] before the buddha [image], a flock of magpies cried out mournfully, making a very pathetic sound. They circled in a clockwise direction seven times and then began to fly away. After [Zhuli's] death, the images were moved to the south, just as [Zhuli] had predicted. [The temple] building complex was saved from turning into ashes. The Dharma treasures (i.e., the Buddha's teachings) and the sangha were just as they had been in the past. [Zhuli's] disciples Huian and Zhize valued the significance of the relationship between teacher and disciple, which is deeper than a husband's debt to his father-in-law. A high stone tablet was established for [Zhuli] within the temple. The son of the crown prince and 314

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his concubine, Yu Shinan, composed a text [for the tablet]. The images have been returned to the pavilion [of the temple] and still remain there today. [Shi Zhichao, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was Shi Zhichao at Guangyan Temple in Fenzhou (in present-day Shanxi province). His secular family name was Tian, and he was from Fengyi in Tongzhou (in present-day Shaanxi province). He exerted himself with diligence and was far superior to others; he had a graceful manner and was lofty and profound.

In the seventh year of the Wude era (624) [Zhichao] stayed on Mount Baofu in Fenzhou. There were only a hundred monks, solely supported by meals served in a great Buddhist service. There were only six dan of wheat stored in the granary. Five sheng of ground [wheat] per day were needed to supply for regular use. From spring to summer, the consumption [of wheat] was calculated at an extremely high rate. [The people] were suspicious about this and investigated. Only a couple of dan [of wheat from the granary] had been used. Measuring from this fact, it was thinkable that [Zhichao] had secretly offered [the extra wheat].

Furthermore, [people] often perceived a strange monk coming and going in the sky. Even though there was no information [about the monk], his dignified appearance verified [that he was Zhichao]. If those who lived with [Zhichao] indulged in evil ways, they received supernatural warnings [from him]. As to calling the people, a bell would toll by itself at the time [when he needed to summon the people]. A fountain gushed out from some rocks, and [the water] was sufficient for the people's use. Mysterious and auspicious signs were frequently perceived. They truly derived from [Zhichao's excellent] merit. On the eleventh day of the third month of the fifteenth year of the Zhenguan era (641), after [Zhichao] had suddenly fallen ill, he died at Cheng Temple. He was seventy-one Chinese years old.

[Shi Huizhen, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was Shi Huizhen at Tongquan Temple in Zizhou (in present-day Sichuan province). His secular family name was Pang, and he was eight chi tall. When he heard Master [Jing]gao's [exposition of] the three discourses his profound awakening became greater. In the first month 315

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