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every year [the ritual of] turning the pages of sutras (zhuanjing) was performed236 and enough kaṣāya robes for a thousand monks were respectfully offered, without deficiency. [Huizhen] always promulgated the three discourses to an audience of over a hundred monks. [Huizhen], sitting upon the raised seat, suddenly looked sorrowful. Regarding all the people, he said, "It would be good to build a great image of the Buddha on top of Mount Xi." He then regained consciousness and descended the seat. Guiding the people, he made an inspection round [of the area]. The middle part [of a certain site] was suitable for building an image [of Buddha].237 Spring[water] flowed on both sides. Immediately [Huizhen] ordered stonemasons to carve the seated body [of the image], which was a hundred and thirty chi tall. In the eighth year of the Zhenguan era (634) [the image], equipped with everything necessary, was completed. People from all directions gathered, and thirty thousand monks and laypeople celebrated the venerable image. The image emitted the great bright light from its mouth, and people from far and near all saw it. Previously there was a horse that could go five hundred li a day. [This horse] had once before gone to war. All the other warhorses died [on the battle field]; only this [horse] survived. In the seventh month of the fourteenth year (640) [the horse] suddenly neighed and then would not eat for three days. When [Hui]zhen heard about this his hair stood on end. A strange monk whose name was Shili ("Ten Powers") said to [Hui]zhen, "The horse is separating from you. You must go first. On the fifteenth day of the first month of next year, precisely at noon, you should enter nirvana. Dharma teacher, you have to give away your property so that nothing is left after [you are gone].238 There is no advantage for you [to keep any goods]." After he had spoken, he disappeared. No one knew his whereabouts.

First [Huizhen] compiled the Buddhist canon, [and after it was completed] he asked the other monks to continually chant it. The gate of great almsgiving was opened. People from all over respectfully lamented, and [Huizhen's property] was given away to whomever came to receive it. At the beginning of his last year, he again asked the sangha to recite the sutras. [A group of monks] chanted the sutras while circumambulating [an image of the Buddha], and they performed [this rite] for twenty-one days. His worldly relations, brothers and sisters, as well as [all the people] inside and outside [the temple] gathered together.

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On the eighth day [fragrance filled the temple] and was not yet dissipated even on [the fifteenth day].239 From dawn to noon, all the trees and land within the temple precincts produced lotus flowers. When the people saw the wonderful and auspicious sign they knew that [Huizhen] was leaving the world. [Hui]zhen said, "A good aspect has already been revealed. I will not allow myself to wait for the fullness [of time]." Thereupon, he performed monetary almsgiving [to the masses] and finished his early meal.240 Holding an incense burner in his hand, he circumambulated [an image of] Vairocana Buddha three times, returned to the front of [image of] the Buddha, and knelt in mindfulness. A crowd of people had filled the hall. [Huizhen] passed away before they realized it. He was sixty-six Chinese years old.

[The people] stayed in mourning, waiting for the fullness [of time]. The fragrance still remained. [Huizhen's] three brothers each donated five hundred thousand in cash. At [Huizhen's] grave they performed almsgiving to the monk's virtue and the field of compassion. They built a tombstone, five zhang tall. In a niche a rope bed was arranged, and [Huizhen's] corpse was placed upon it. Even after more than a hundred days, [his corpse] had not yet decayed. More than ten thousand people, from monks to laypeople, mournfully wept one after another.

[Shi Huiyun, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was Shi Huiyun at Hongfu Temple in the metropolis. His [secular] family name was Wang, and he was from Taiyuan (in present-day Shanxi province). His remote ancestors had fled from their original homeland and stayed in Jiujiang (in present-day Jiangxi province). At the Chinese age of twenty he became delighted in the [Buddhist] Way, and when he was twenty-five years old he joined Dalin Temple in Mount Kuang (i.e., Mount Lu in present-day Jiangxi province).

Chan Master Da was engaged in construction in the areas around the Yangzi River and the Huai River (i.e., the area of present-day Jiangsu and Anhui provinces).241 Because [Huiyun's] temple buildings were damaged, [Hui]yun requested [Chan Master] Da to rebuild them. [Da was struck with Huiyun's sincerity, and the temple buildings] were completed. In the last year of the declining period of the Sui dynasty (618), the Central Plains (i.e., the downstream regions of the Yellow River) were entirely in 317

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disorder. A man called Lin Shihong gathered the people in Yuzhang (in present-day Jiangxi province) and falsely assumed the title of emperor of Chu. Hu Xiucai in Poyang (in present-day Jiangxi province), Director of the Department of State Affairs of the false state, personally led the people and temporarily occupied Jiujiang. Due to receiving [spiritual power], he awakened the aspiration for [bodhi] and wished to copy the auspicious image of Mañjuśrī in Donglin Temple on Mount Lu. Since [Hui]yun had outstanding and rare [skills], [Xiucai] ordered him to study how to cast [the image]. [The image] was completed, glorious in appearance. It had holes only in two places, on the neck and the side of the body. At that time the people were not aware of [the reason for this]. In that year Xiucai was expelled by a false imperial decree. A hundred and twenty liang of gold to coat the [Mañjuśrī] image were contained in a bamboo tube. When the rebels rose up against [the central government] [Hui]yun had no way to protect [the gold] from them, so he consigned it all to [Hu Xiu]cai. Furthermore, [Huiyun] sent [Xiucai] a string of bronze beads to use for reciting [a sutra or the buddhas' names] as a token of faith. [Xiucai] went to [Lake] Gongting (in present-day Jiangxi province) and humbly prayed for good luck for his soldiers. [Xiu]cai obtained a favorable wind, the sails were hoisted, and he led [his troops] from the front. They encountered [high] waves midway on the water, and their boat sank. Their belongings were completely washed away. Only the people were able to reach the riverbank. [Xiucai] had no resentment at all, but he regretted the loss of the gold that was to be used to decorate the image. He was worried and cried with regret ceaselessly on the riverbank. He had not fulfilled his vow and deeply [believed] that he had done a [sinful] act. Instanteously, the [bamboo] tube with the gold rose up on the waves and flowed back [to Xiucai]. In addition, the string of bronze beads [sent by Huiyun] also returned to him almost simultaneously. Floating up and down [with the waves, the tube and the beads] headed toward the bank and then came to [rest on the shore near Xiu]cai. When the people retrieved the gold for the image, they all shouted in great joy and immeasurably rejoiced. [The people] estimated [the distance between] where [the bamboo tube and the beads] sank and the riverbank they had reached to be more than thirty li. [These items] were heavy, yet they rose to the surface, went against the current [of the river], and successively returned to [the people]. The soldiers 318

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and civilians were all surprised at this and amazed at the supernatural responsive activity in conjunction with human receptivity. When [Xiu]cai was murdered, the sword cut into his neck and the side of his body. [These wounds] tallied exactly with [the holes in the Mañjuśrī] image. At the beginning [of the uprising], when [Xiu]cai intended to attack the rebels, he entrusted [Chan Master Xiao],242 the younger brother of his father, with the gold. [Chan Master Xiao] shouldered it and fled for safety, but he could not escape from being robbed. He had already lost the gold for the image and had no plan to get it back. Subsequently one of the robbers who had stolen the gold presented it to [Chan Master] Xiao as a gift. Neither of them knew that this was the same gold [Xiao] had carried away [for safety]. [Chan Master] Xiao thus obtained the original gold that [Hui]yin had entrusted to him. [The image] was completed, and its glorious appearance was outstanding. Even today [the image] remains in the pavilion on the mountain. At the outset of casting metal for the image, Li Sijie personally made a vow, "On the day when the gold is melted I take an oath that I will burn one of my arms. I wish that [Hui]yun's work on the image will soon be accomplished and [the image] will be completed ahead of schedule." [Sijie] of the Li did not know that a metal image had already been cast. Thereupon, he dreamed about the image, which said, "You previously took an oath to burn your arm. Why have you gone against your faith?" When [Sijie of] the Li woke up from the dream he accordingly knew [that the image had been completed] for the first time. He immediately went before the image and cut apart his arm. He wrapped the bone [of his arm] in a wax-coated cloth, burned it, and offered it to [the image]. Fragrance wafted down from heaven and the image emitted rays of light. The various kinds of unusual, wonderful, and auspicious happenings cannot be completely described.

Early in the Zhenguan era (627-649), due to an engagement [Hui]yun entered the capital city. He met Vinaya Master [Zhi]shou (567-635) and treasured the vinaya practices in his mind. The prime minister and the nobles regarded his virtue to be lofty. They petitioned the throne, and [Huiyun] was requested to reside in Hongfu [Temple].

In the twentieth year of the Zhenguan era (646) [Huiyun] yearned for his native village and returned to the temple in his native place, Jiujiang. He presently lives there.

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[Shi Daoying, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was Shi Daoying (560-637) at Puji Temple in Puzhou (in present-day Shanxi province). His [secular] family name was Chen, and he was from Yishi in Puzhou. When [Daoying] was eighteen Chinese years old, Vinaya Master Shuxiu edified him and guided him to renounce the world. [Daoying's] parents loved him and compelled him to take a wife. [Dao]ying reluctantly gave up parting from his parents. [He stayed in the secular world for several more years], and after obtaining his parents' consent [regarding his leaving home] he abandoned [everything] unsparingly. In his secular life he had never indulged in sensual pleasures. [Daoying] renounced the world and understood clearly the sutras and discourses. Thereupon, he said, "We should know the characteristics of elements. We must understand our mental delusions."

In the nineteenth year of the Kaihuang era (599), he entered Baiti Temple on Mount Taixing in Jie county (in present-day Shanxi province), where he studied the practice of tranquility and contemplation (zhiguan; Skt. śamatha and vipaśyanā). He suddenly attained the understanding of the emptiness of both human beings and elements and deeply awakened to the foundation of the mind. Sitting under trees, he projected himself into the four directions. At the same time he managed services for the sangha and through the services he studied the mind.

Later [Daoying] lived in Shengguang Temple located in the metropolis, followed Chan Master Tanqian, and heard the Mahāyāna-saṃgraha (She dasheng lun). There were five hundred students. [Dao]ying was bright so only he understood [the essence of the text]. Chan Master [Tanqian] said in wonderment, "My students are extremely numerous. Although they understand the meaning of the text thoroughly, the only one who attains its principle is Daoying." Relying on the Garland Sutra, [Dao]ying always made vows and offered services to the monks. In accordance with a matter he showed reason, controlling his mind and actions. Due to his nature he did not observe the written rules regarding ceremonial dress and drinking and eating, and this caused those who observed him to think that he was somewhat strange and disobedient. Other than managing the sangha, he meditated and recited [sutras] unceasingly. He made a thorough search on the noumenal principle and exhaustively clarified it with his mind's eye.

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In the ninth year of the Daye era (613) he found that [the temple] he resided was contending with secular people for a piece of land. [Daoying] was concerned that the loss of the monks' profit was against the secular people's interests. He gave them a bitter-pill admonition, but [they] did not listen to him. Thereupon, [Daoying] said to them, "I will die for your sake." He suddenly collapsed and became as rigid as a corpse. All the secular people persisted and said, "This Buddhist monk is very deceitful. If we pierce the back of his hand with a needle we can find out whether or not [he really has died]." They pierced [Daoying] deeply with a needle, but he paled in color like a corpse and his body as well as mind remained motionless. [His body] was on the point of becoming swollen and decaying. At his side there was a wise man who instructed [the people], ordering them to take refuge in [Buddhism], repent of their sins, and pledge that they would not continue to dispute [against Daoying and the temple]. [After the people] followed [the wise man's] admonitions, [Daoying] aroused, sat up, talked, and smiled as usual. Furthermore, [Daoying] went to the marsh in [Long]tai (in present-day Shaanxi province) and saw fish swimming around in a pond. He said, "I will compete with you [in swimming]. You or I, who will win a victory?" Then he took off his clothes and entered the water. Six nights passed. His disciple kept watch over his clothes. Afterward, [Daoying] emerged from [the water] and said, "While I was in the water, only bad soil covered [over my body]. I was not conscious of any wetness."

Then a very cold winter arrived. Thick ice [covered the earth], and snow heavily [fell from] the sky as well. [Daoying] said, "In a peaceful and pure place like this, how can I not sleep?" Consequently he took off all his clothes, lay on his back, and spent three nights [in the open]. Then he got up and said, smiling, "I wish that I will not be burned and killed by fire." In this way, whenever he followed situations he dealt with them by using the Dharma. He had his own way in everything; he was free from resistance. He did not think about anything difficult. This is truly because through the doctrine of consciousnessonly (weishi; Skt. vijñapti-mātratā) he thoroughly knew about the mind. How could he have any hindrances from the substance of external matters? Later, [Daoying] returned to Puzhou and lived at Puji Temple. Manors were established in three places, all located in deep and hidden sites on Mount Dong in Xia county (in present-day Shanxi province). He did not cause 321

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trouble or fight with secular people. Therefore, he caused the four categories of Buddhists from all directions to gather together, just like [trees in] a forest. In the daytime he administrated the affairs of the sangha, and at night he gave talks on meditation and contemplation for [the people]. There were those who were exhausted by their labor, but [when they heard the Dharma preached by Daoying]242 they forgot their weariness. [Daoying] always relied on the Mahāyāna-saṃgraha and the Awakening of Faith in the Mahayana (Dasheng qixin lun) to support the mind. As to this fact, one day he gave a talk on the Awakening of Faith. When he reached the section on the essential gate of true thusness (i.e., ultimate reality), he suddenly stopped speaking. His audience was surprised and saw that his breath had stopped and his body was cold. They understood he was in [the meditation in which mental functions are] completely exhausted. So they left him alone and did not feel strange about it. After successive nights he just got up from the meditation. His physical appearance was calm as he testified to the first meditation [stage of the four meditation stages in the realm of form].

Daosun, a śramaṇa of Hedong (presently the southwestern part of Shanxi province), was a highly virtuous and distinguished monk. He was originally a fellow student [of Daoying]. He learned the way of the mind as his foundation. [Daoying and Daosun] were intimate friends. [Daosun] first lived in Jie county (in present-day Shanxi province).244 Leading his followers, he actively gave talks. When [Dao]sun gave up his life he was a hundred and fifty li away from [Dao]ying. Although the report of [Daosun's death] had not not yet reached [Daoying], he knew of it the same evening [that Daosun] died. [Daoying] told the people, "Eminent [Dao]sun has already passed away. Let him make a journey to the [other] world beyond!" Someone asked him why [he had said] this. [Daoying replied,] "This is a secular matter, but communication from mind to mind is beyond comprehension." When [Daoying] had traveled halfway to [Daosun's place] he met the messenger coming with the report [of Daosun's death]. Other stories that [Daoying] secretly knew of future events are all like this.

Prior to the time of [Daoying's own] death, he gathered the people and told them, "Today we must quickly gather the harvest. I am afraid that tomorrow numerous people and beasts will come and consume the grains and 322

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grasses." [Dao]ying also carried the crops himself and was strongly urged by the other people. The people then understood that they had to help him even though they did not fathom his intention. By nightfall everything was finished. [Daoying] asked for water and took a bath. He returned to the place where he had originally been seated. Covering himself with a saṃghāṭī, he told the people, "All people call me Chan Master [Dao]ying. A Chan master's bearing should not go against the secular people's [expectations]." He asked his disciple Zhibao, "Do you, Chan Master, know how many more times I will draw breath?" [Zhi]bao responded to him through serving him. [Dao]ying's words were just like this. Accordingly [Daoying] spoke of the essence of the Dharma and said, "Impermanence is permanence. You cannot deceive yourself. You must not die in vain." He ordered [his disciples] to recite Xianshou's verses on the Garland Sutra. At the moment of his death he exhorted them to think of a good realm (i.e., the realms of heavenly and human beings). The clear seal [of death] had already appeared on his face. He said, "I will give up my old body," and suddenly passed away. The people wondered why he was no longer moving. [Someone] touched [Daoying's body] with his hand, [and felt that the body] was [gradually] growing cold from the lower part. [The people] then verified [his death]. Even ordinary people surely ascend to a good realm; moreover, Daoying had good signs like these. How could [Daoying] be the same as ordinary monks? This ocurred in the middle of the ninth month of the seventh year of the Zhenguan era (633).245 [Daoying] was seventy-seven Chinese years old. Before this, on the day [Daoying] was to die, people asked him about matters after his death. He replied, "The Buddha has excellent teachings. Just rely on them and practice them. Then numerous nuisances will be exhausted." On the very last day a flock of birds gathered in the resident monks' quarters; they were counted to be more than a thousand. [The birds] mournfully cried incessantly and caused the people to grieve excessively. Intelligent [Zhi]bao sat by [Daoying's] side and saw two boys in blue clothes came into [the room] holding flowers. A purple vapor-like light came out from [Dao]ying's body, and a flame rose and went around the beams [of the room]. At daybreak on the following day, there was fog throughout the area within twenty li [of the temple]. The people [in this area] had no light. [This condition] lasted three days and then stopped.

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[People] in the area where the Pu and Jin [Rivers] meet each other (i.e., present-day Taiyuan prefecture in Shanxi province) heard the sad [news]. They gathered and went in procession as if they had lost their parents or grandparents. Moreover, it was realized that the howls of the temple cows resounded from several li away. [They] howled in choked voices, weeping, and would not take water or grass. Seven days passed. When [Daoying's body] was about to be placed in a coffin, the monks and laypeople contended with each other [to place his body in the coffin]. They thought that since [Dao]ying was originally not fond of loud noises and just kept to the activities of the [Buddhist] Way,246 they dug up the earth on the south side of the manor, which is east of Xiayu City and south of the high mound of Yannian, and enshrined him there. When they began to put the cauldron down, the earth suddenly heavily quaked. Eveyone grabbed onto some grass for self-protection, fearing that they would fall. The surrounding region within fifteen li was entirely shaken, and all [the people] were greatly terrified. Furthermore, [people] realized that two rainbows rose, bestriding the place where [Daoying's] coffin was laid, and two white birds soared [above Dao ying's coffin], crying. They circled around, gazing at [the small shrine], hovered around [for a little while], and giving mournful cries they were gone. [Daoy]ing edified the people and benefited all the living and the dead. Except for those equal in position to his spiritual affinity, could anyone perceive such good and auspicious phenomena? Overall, he did not bear glory for himself. The sincerity of the world refers to such a person. [Shi Chade, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was Shi Chade (d. 638) on Mount Liang in Yongzhou (in present-day Shaanxi province). He was from Liquan county [in Yongzhou]. Regarding his physical appearance, he was tall and large, good-looking, and had a slender face. His actions following [the Buddhist Way] were clean. He wore coarse and simple clothes. He was fond of traveling to edify secular people and engaged himself in making meritorious acts. He spoke freely about things of the future. There were many things he greatly encouraged [others to do].

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(i.e., scholars, farmers, artisans, and merchants) and brought them to believe in the Three Treasures, to worship the Buddha, to practice purification rituals, to chant the buddhas' names, or to think intently of a buddha and recite [a sutra]. All those who accepted his words had no misfortunes. Disasters and calamities, one after the other, visited those who did not believe in [his words]. He made a prediction, nearly equivalent to seeing with one's own eyes. Once a drought occurred and people fearfully asked [Chade about it]. Cha[de] gestured with his hands [and said], "It will rain on a certain day, but the rain will fall in a certain area." At the predicted time the rain certainly fell just as [Chade] had said. Moreover [Chade] could perceive how large or small an area would be affected by a plague of locusts, or how far or near and how deep or shallow heaven would bestow favor with a long rain. Every event tallied with [his words] as clearly as a mirror; [his predictions] did not miss even a small detail.

Moreover [Chade] upheld his determination and was honest and prudent. He did not recklessly punish beyond the proper laws. He did not take teachings for anything above his ability. Formerly when he was in the prime of his life, he pursued the [Buddhist] Way and only observed the ten wholesome precepts. He, however, took and studied many miscellaneous things from books. Later he created Lake Anavatapta to the south of Mount Jiujun.247 At the same time he carved a bowl from stone, then placed it on the shore of the lake in order to relieve sentient beings.

In the twelfth year of the Zhenguan era (638) [Chade] passed away in his mountain retreat. The common people missed him and built a white stupa for him, which stood loftily on the mountain.

[Shi Tongda, a Śramaṇa of the Tang Dynasty]

In the Tang dynasty there was Shi Tongda at Lüzang Temple in the metropolis. He was a man from Jingyang in Yongzhou (in present-day Chang'an prefecture in Shaanxi province). He renounced the world at the Chinese age of thirty and had no permanent abode. Then he entered Mount Taibo [near Chang'an], but he was not offered provisions. When he was hungry he ate grass, and when thirsty he drank water. To rest he leaned on a tree and whenever he sat down he meditated. For a span of more than five years, he remained busy without taking a rest. Incidentally he struck a clod of earth with a piece 325

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of wood and the dirt clod broke apart, losing [its original] shape. On seeing this transformation he was boundlessly and greatly awakened; he realized the path of the mind (i.e., the way to think).

Later, [Tongda] resided in Lüzang [Temple]. He traveled about and heard the Mahayana [teachings]. He possessed vast and open emotional capacity. His lower garment, outergarment, and Buddhist surplice made from rags were repeatedly patched and repaired, [as he led a frugal life]. The hempfiber sandals he wore were thirty years old. He had never worn silk fabrics or miscellaneous ornaments. He spent a winter and a summer with only one robe and never withdrew from the [wintry] cold or the heat [of summer]. Whenever lectures were given he frequently commented and talked about the profound teachings. He never engaged in music. There was no one like him. At first his sayings contradicted [his actions]. When he ate [there was no difference from the food of secular people].248 It is difficult to carry out such things. All the world obeyed him.

When Left Vice Director Fang Xuanling heard what [Tongda] had said, he felt that [Tongda was] extraordinary. [Tongda] was welcomed at [Fang Xuanling's] mansion. [Fang Xuanling] revered [Tongda] as much as he did his own father. Nevertheless, [Tong]da had mastered the [Buddhist] Way and was not restricted by a physical body. The words that came out [of Tongda's mouth] were not simple; he spoke freely what he cherished in his mind. [Fang] Xuanling dealt with him according to the manners shown by him. [Tongda] did not keep others away based on their appearance and what they said. He engaged even with a noble in this way. The whole nation obeyed him. [Tongda] did not eat grain of any sort, only vegetables. If he was able to find mugwort and wild spinach, he picked and ate them, and [these wild herbs] served him as well as delicious food. If he obtained a variety of stone fruits such as peaches and apricots, he ate [the whole fruit], even the pits. He did not think this was difficult. Someone thought this was odd and asked him [the reason]. He answered, "It is hard to throw away gifts from believers." During the Zhenguan era (627-649) [Tongda] began revealing miracles. He frequently visited people in their houses; if he was greatly joyful, it was fortunate, and if he was unhappy, it was certainly unfortunate. Once he sought money or manpower. In accordance with whatever amount he ordered, the people immediately had to provide it for him. If anyone went against his 326

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request, that person would later encounter a terrible disaster. One time a man riding a donkey passed through [the precincts of Lüzang] Temple, seeing the sights. [Tong]da begged him [for alms], but the man was stingy and did not donate. The man's donkey soon died. There are numerous examples like this. Accordingly, the royal family and the people, both eminent and humble, completely served him with faith. Fortune and misfortune derived from a single word of his. In leading the people by expounding, [Tongda] simply kept [the tenet of] leaving behind attachments.249 Any wealth he obtained was used mainly to manage the temple.

When Great General Xue Wanjun first heard of [Tongda's] extraordinary conduct he invited [Tongda] to his house and made an offering to him. For more than a hundred days [Tongda] followed the monastic rules [in regard to the proper times for taking meals] without fail. Suddenly, one night he demanded food and wanted to eat. At first no one would give him [food], but he would not stop pleading for [food]. Some [food] was tentatively given to him and then he ate it. From that time on, [Tongda] gradually switched back to his former conduct. He exclusively manifested his flexibility in responding to circumstances. His acts were very unusual. He intended to go to Xue Wanjun's house [to stay overnight]. The Great General's brothers were crude and ferocious in nature. They did not know about [the Buddhist] secret practice (i.e., observing the precepts very strictly). They were very angry with [Tongda] and beat him almost to death. [Tongda] looked up and told them, "You have already beaten me, and my entire body and flesh are injured, stained by blood, and no longer pure. You must wash me with hot water." He waited until the water was at a boil, then removed his clothes and entered into the cauldron. His body was neither wounded nor burned; he looked like he had just been in a freezing pond. The bystanders were frightened by this, but [Tongda] urged them to replenish the fire, saying, "It does not warm my body." The whole family was amazed and admired him. [So Tongda] could stay overnight [at their house] at will. Because of this, thereafter if there was anyone who was suffering from a disease, [Tongda] ordered [that person or his family] to heat water until boiling hot, then he first went [into the hot water] and washed [his body] and then instructed the [ill] person to go into [the hot water after him]. There was no disease that was not cured this way.

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[Tong]da once owed a person more than a hundred guan. He later got the money but had no one to send to return [the money back to the person]. So [Tongda] brought the money out to the temple gate where he saw some passers-by. Because of a large amount of money he owed, [Tongda] went to the western market to employ someone to find the creditor and return [the money to him]. [Everyone tried to stop him from doing so but Tongda] insisted on consigning the money. It was later counted and not even a single penny was missing. [This is] because [Tong]da carried out virtuous conduct and was openminded, so the people did not lose their faith in him. Furthermore, at one time the price of rice was very high, so [Tongda] intended to set up a great [assembly] for serving meals. He ordered the sangha to release a great quantity [of rice from the temple storehouse] and submitted a petition [to the emperor requesting aid]. The next morning those who came [to the meal assembly] numbered fully a thousand. The monks in charge of the meal offering remained calm even though they had no idea what to do. The crowd of people felt ashamed and blamed [the temple]; it was deeply shameful for the guests who were not close to the temple. [Tong]da said, "[The meal] offering was sent to another place. The plan is true!" At [meal] time the monks and nuns who were afraid of their faults were about to leave. Suddenly they saw that carts and carriages loaded with cooked food and beautiful meals were lined up one after another, filling the road, coming swiftly. Everything was plentiful. The surplus was offered to the [temple] storehouse and further provided to many people. After the meal, the people and carriages all disappeared in an instant. They investigated from where [the people and carriages] had come, but in the end it remained unknown. Truly because it is difficult for either wise or ignorant people to clarify the reasons for such events, the salvific activity from the unseen world revealed mysterious offerings. The government and the people all revered [Tongda]. It would be endless to narrate all the stories [about Tongda]. (The eight stories above are found in the Biographies of Eminent Monks compiled in the Tang dynasty [Tang Gaoseng zhuan].)

[Wang Huaizhi, Supreme Pillar of State of the Tang Dynasty] Wang Huaizhi, Supreme Pillar of State of the Tang Dynasty, was from Fangzhou (in present-day Shaanxi province) and died at the beginning of 328

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the Xianqing era (656). His mother, née Sun, and his brothers Huaishan and Huaibiao all survived.

In the sixth month of the fourth year [of the Xianqing era] (659), in Gaoling county in Yongzhou (in present-day Shaanxi province), a person, whose name is unknown, died. After seven days had passed the back of his body was already decaying, yet he revived. This person had met Huaizhi underground [in the netherworld]. [Huaizhi] said [to him], "My present post is Office Manager of Mount Tai." [Huaizhi] released him in order to write down what he said in a letter. [Huaizhi] said to the man, "Even though you have truly died, I will now let you return home as an expedient. Take this letter, go to Fangzhou, visit all the people of my house for my sake, and give [the letter to my mother,] which reads, 'I, Huaizhi, am currently Administrative Supervisor of Mount Tai. I am fortunately placed under safety. My family, however, once borrowed a tree from a monastery to make a gate for the house. Since the [tree] was a thing of merit, I must ask you to reciprocate and compensate for it quickly. Otherwise, Huaishan will die. It is improper to remain for a long time. Copy a sutra and make a [buddha] image promptly to relieve [Huaishan], or I am afraid there is no other law that can help him.'"

After the man had completely revived, he took the letter and delivered it to [Huaizhi's] house. The household incident discussed [in the letter] entirely agreed with [the facts]. Three days later Huaishan suddenly died. Every Buddhist and layperson in [Fang]zhou and [Yong]zhou who heard of this increased their cultivation for merit. Hou Zhichun, a man from a good family for distinguished service in Fuzhou (in present-day Shaanxi province), spoke of this.

(This story is found in the Gleanings of Anecdotes of Rewards and Retributions from the Unseen World [Mingbao shiyiji].) [End of] Fascicle Thirty-three of A Forest of Pearls

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Chapter Twenty-eight

Contemplation

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

I think that it is difficult to suppress worldly feelings, which can be compared to wild monkeys that always follow the external world or similar to violent elephants. The three kinds of acts [of body, speech, and mind] throb, and a condition brings the manifestation [of worldly feelings]. Therefore, the Buddha established the teaching that causes people to always control themselves. Consequently, [the Nirvana] Sutra says: You must be the master of your own mind and not allow your mind to master you. Do not keep company with evil in bodily, verbal, and mental acts. Observe the precepts bodily! Be wise mentally! Be immovable like a mountain!

Furthermore, the sutra (i.e., the Fochui banniepan lüeshuo jiaojie jing, T. 389) says, "If you control [the mind] in one place, everything can be discerned." The nature of the mind, however, is deluded and perverted. Ego comes first.

It is difficult to regulate the defilements. Confusion causes one to act even in ordinary occasions. At all times excitement should be allayed. Other than relying on the tranquil world and placing yourself there, [you should] break and subdue the three poisons. Do not bodily wander about! Maintain silence! Take less sleep! Be more awake! Sit continually and reduce your consumption during meals! Contemplate the true Dharma and know that [phenomena are] neither existence nor nonexistence. Hold yourself upright! Rectify your mind! 331

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Concentrate your thoughts! Then [what you seek] will be in front of you. Teachings like these are called contemplation.

2. Quoted Testimonies

Just as the Zengyi ahan jing says:

At that time the World-honored One said to all the bhikṣus, "You must cultivate the ten thoughts. You will then achieve supernatural powers, leave behind all confused thoughts, and attain nirvana. The first refers to recollection of the Buddha (Pāli buddhānussati); the second refers to recollection of the Dharma (Pāli dhammānussati); the third refers to recollection of the Sangha (Pāli saṅghānussati); the fourth refers to recollection of the precepts (Pāli sīlānussati); the fifth refers to recollection of almsgiving (Pāli cāgānussati); the sixth refers to recollection of heavenly beings (Pāli devatānussati); the seventh refers to recollection of cessation (Pāli upassamānussati); the eighth refers to recollection of the countingbreath meditation (Pāli ānāpānasati); the ninth refers to recollection of the impermanence of the physical body (Pāli kāyagatāsati); and the tenth refers to recollection of death (Pāli maraṇasati).

"You must thoroughly cultivate:

Recollection of the Buddha, Dharma, and Sangha,

Recollection of the precepts, almsgiving, and heavenly beings, Recollection of cessation and the counting-breath meditation, And recollection of the physical body and death that come later." [The Zengyi ahan jing continues,]

First, regarding recollection of the Buddha, exclusively think of the Buddha, the Tathāgata's features, the completeness of his merits, the limitlessness of his body and wisdom, and his omniscience about the transmigration of birth and death. If you cultivate this teaching you will spontaneously attain nirvana. Do not neglect recollection of the Buddha and you will attain merits. This is called recollection of the Buddha. Second, regarding recollection of the Dharma, if you devotedly think of the Dharma you will remove all defilements of the realm of desire and have no evil passions, and further you will not give rise to the mind of 332

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deluded attachment like thirst (Skt. tṛṣṇā). You will have no desire in [the realm of] desire and leave behind diseases of all defilements (Skt. bandhana and nivaraṇa). [This teaching] is just like various fragrances. There is no defective or confused thought. [If you cultivate this teaching,] you will then achieve supernatural powers and spontaneously attain nirvana. Ponder this, do not go against [recollection of the Dharma], and you will attain merits. This is called recollection of the Dharma.

Third, regarding recollection of the Sangha, this refers to devotedly thinking of the Tathāgata's sangha, which accomplishes [wholesome acts]. The nature [of the members of the sangha] is upright; they have no evil or perversion in their nature. They make peace between the upper and lower ranks. The Tathāgata's sangha consists of those of the eight stages of sainthood [of the Hinayana]. You must respect and serve them. [If you cultivate this teaching] you will remove all confused thoughts and spontaneously attain nirvana. Do not go against recollection of the Sangha and you will attain merits. This is called recollection of the Sangha. Fourth, regarding recollection of the precepts, what are called the precepts put an end to all evils. Therefore, the precepts enable people to attain buddhahood and cause them to be happy. The precepts adorn the body and reveal many good points. Therefore, [the precepts] are just like the bottle of good fortune (jixiang ping). What you wish can easily be accomplished. [If you cultivate this teaching] you will remove all confused thoughts and spontaneously attain nirvana. Do not go against recollection of the precepts and you will attain merits. This is called recollection of the precepts. Fifth, regarding recollection of almsgiving, this refers to devotedly thinking of almsgiving. [You should think,] "What I now give is the utmost in almsgiving." If you do not feel regret [for your almsgiving] eternally and if you do not expect a reward [for almsgiving], you will pleasantly attain great benefit. Even if someone scolds and slanders you, or even if [a mob] raises swords or sticks against you, you must give rise to benevolence. Do not become angry! [Think,] "Whatever I give, the intention for almsgiving will not come to an end." [If you cultivate this teaching] you will remove all confused thoughts and spontaneously attain nirvana. Do not go against recollection of almsgiving and you will attain merits. This is called recollection of almsgiving.

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Sixth, regarding recollection of heavenly beings, this refers to devotedly thinking of heavenly beings, whose acts of body, speech, and mind are pure, who do not make filthy acts, who observe the precepts and fulfill themselves, who emit light from their bodies and shine everywhere. Achieve the body of such a heavenly being! Good acts bring rewards. Achieve the body of a heavenly being and completely possess numerous practices! [If you cultivate this teaching] you will remove all confused thoughts and spontaneously attain nirvana. Do not neglect recollection of heavenly beings and you will attain merits. This is called recollection of heavenly beings.

Seventh, regarding recollection of cessation, this refers to the cessation of mental functions. If you ascertain the determination and temperament to attain buddhahood (Skt. āśaya-saṃpadā) and also are not short-tempered, if you always concentrate your mind and are delighted with a quiet life, if you seek an expedient way at all times and enter samādhi, and if you keep in mind the avoidance of greed, then the superb light will reach the higher authorities. You will remove all confused thoughts and spontaneously attain nirvana. Do not neglect recollection of cessation and you will attain merits. This is called recollection of cessation. Eighth, regarding recollection of the counting-breath meditation, this refers to devotedly thinking of the counting-breath meditation. When you take a long breath, you should observe it and know, "I now breathe for a long time." When you take a short breath, you should also observe it and know, "I now breathe for a short time."' If your breath is extremely cold or extremely hot, you should also observe that and know, "My breath is now cold or hot." If you discern the exhalation and inhalation of the breath and count the length and brevity of your breaths, you will remove all confused thoughts and spontaneously attain nirvana. Do not neglect recollection of the counting-breath meditation and you will attain merits. This is called recollection of the counting-breath meditation. Ninth, regarding recollection of the physical body, this refers to devotedly thinking of the physical body, such as the hair, nails, teeth, skin, flesh, bones, muscles, the gall, the liver, the lungs, the heart, the spleen, the kidneys, the colon, the small intestine, the chest, the bladder, bodily waste, the stomach, the movement of the bowels, diarrhea, urine, tears, spit, nasal 334

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mucus, pus, blood, the fat, saliva, the skull, and the brain. What comprises the physical body? It consists of the earth seed, the water seed, the fire seed, and the wind seed. Is it entirely what one's parents created? From where did it come? Who created it? Where will the six sense organs of the body be produced after [one's life] comes to an end? [If you cultivate this teaching] you will remove all confused thoughts and spontaneously attain nirvana. Do not neglect recollection of the physical body and you will attain merits. This is called recollection of the physical body. Tenth, regarding recollection of death, this refers to devotedly thinking of death. You die here and will be reborn over there, transmigrating through all the paths. Your life departs and never stays [in one place]. All the sense organs break apart and decay, just like decomposing wood. Life is cut off and the eighteen elements for human existence (Skt. gotra) separate. There is no form and no sound. There is no countenance, either. [If you cultivate this teaching] you will remove all confused thoughts and spontaneously attain nirvana. Do not neglect recollection of death and you will attain merits. This is called recollection of death.

Then, [the Buddha] also spoke in verse,

Starting with [recollection of] the Buddha, Dharma, and Sangha, It continues to recollection of death at the end.

Even though [each one] is the same term in its beginning, Their meaning differs from the others.

Furthermore, the Fenbie gongde lun (T. 1507) says:

First, what matter is recollection of the Buddha? The Buddha's body is as hard as diamond and has no defilement at all. When he steps, his feet are at four cun above the ground. The footprint with a thousand-wheel pattern appears on the ground. All insects under his footsteps are peaceful for seven days. If they die, they will attain rebirth in heaven. In ancient times there was an evil bhikṣu who was originally a heretic. Taking advantage of a [monk's] robe he tried to slander [the Buddha] and followed after the Tathāgata wherever he went. He killed flying insects, put them on the Buddha's footprints, and said that the Buddha had trampled on them. Even though the insects died, since they had met with the sites 335

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where the Buddha left his footprints they could soon revive. When [the Buddha] entered a city and stepped through the doorsill of a city gate, heaven and earth greatly shook, and all kinds of music spontaneously sounded without any players. All those who were deaf, blind, dumb, or had numerous diseases were naturally restored to health. Those who saw the Buddha's major and minor marks of physical excellence attained liberation in accordance with their practices. It is impossible to enumerate points delivered by [the Buddha's] merits. Generally speaking, [the Buddha] comprehends myriad acts and takes ferrying [beings to the yonder shore] as the primary act. This is what is called recollection of the Buddha. Its significance is just like this.

Second, regarding recollection of the Dharma, the Dharma is the path of no defilement, the transcendent state (wuwei; Skt. asaṃskṛta), and no desire. The Buddha is the lord of all phenomenal things, and the Dharma is the lord of defilements.

The Dharma brings out all buddhas. The Dharma produced the Buddhist Way. [Question:] "If this is so, why doesn't recollection of the Dharma come first? Why does it come after recollection of the Buddha?" Answer: "[Because] the Dharma is subtle; there is no one who can understand it. It is just like valuables that are hidden in the earth everywhere, but one must rely on an experienced person who can indicate the place [they are hidden], who can obtain them and spontaneously save one from destitution. The Dharma is also like this. Even though the truth is profound, only the Tathāgata can explicate it. Therefore, recollection of the Buddha comes first. The Dharma in accord with reason comes after it. Third, regarding recollection of the Sangha, [the sangha] refers to those of the eight stages of sainthood [in the Hinayana] and the twelve men of high moral standing,250 who forsake greed and the disputes of the world, who edify and guide [sentient beings] to the paths of heavenly and human beings. This is because they are precisely a good, helpful field of merit for sentient beings.

In ancient times there was a bhikṣu of little merit called Brahmadatta (Fanmoda; in vinaya texts he is called Luoxunyu Bhikṣu.) He was in a group of one thousand two hundred fifty monks, and he caused all the monks to be unable to eat. No one knew whose fault it was. The Buddha 336

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divided the sangha into two groups. One group was provided food but the other was not. Again the group that did not get any food was divided into two groups, and one of these groups obtained food while the other did not. In this way, after repeated division it came down to two monks, one of whom obtained food but the other (i.e., Brahmadatta) did not. [Brahmadatta] then realized he had no merit. Even if he could take up a bowl, [all the food in the bowl] spontaneously dispersed. The Buddha had compassion for his hardship, and with his own hands placed food in the bowl. Due to [the Buddha's] supernatural powers, [the food] did not disappear. The Buddha wished to cause [Brahmadatta's] current body to attain merit. Therefore, he ordered two bhikṣus who had destroyed defilements [to stay by his side], and [Brahmadatta] was to feed these [two bhikṣus] to the full. [Brahmadatta] promptly attained merit.

At that time King Prasenajit heard that this [bhikṣu] was of little merit and that the Buddha had taken pity on him and given him food. [The king thought,] "I should also now provide merit for him." He immediately sent [a messenger] to polish rice [to offer to the monk]. At that point a crow flew in, took a grain of rice in its beak, and flew off. The messenger scolded it in a loud voice, "The king has [given this rice to] provide merit for Brahmadatta. Why did you take it away?" The crow promptly returned [the rice] to its original place. The reason for that is this bhikṣu was placed under the power of the sangha's merit and [therefore] birds and beasts could not infringe on him.

Because of this testimony we know that [the sangha] is a good field of merit. They have already liberated themselves, liberate other people, and come to the paths of the three vehicles. Regarding the Dharma of recollection of the Sangha, its significance is just like this. Fourth, regarding recollection of the precepts, everything from the five precepts, the ten wholesome precepts, and the two hundred and fifty precepts to the five hundred precepts prohibits bodily and verbal acts, restrains all evils, controls the six sense organs, and cuts off all desires. If you are clean within and without you will comply with the nature of the precepts. In ancient times there were two bhikṣus who were coming together to the Buddha's place. On their way they came to a broad marsh. Suddenly [they found] they were short of drinkables. Then there was a small pond, 337

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but the water of the pond was full of numerous insects. One of the bhikṣus deeply thought of the precepts and took nonviolation to them to be primary. [He thought,] "If I drink this water I will destroy very many lives. I would rather accomplish [the observance of] the precepts and die." Thereupon, he died and was reborn in heaven. The other bhikṣu thought to himself, "If I drink water and stay alive, I can arrive at the Buddha's place. How can I know in what realm I will be reborn after death?" He drank the water with insects, and [numerous insects] were killed [in this way]. Even though he was then able to go and see the Buddha, he was far away from [the Buddha's] teaching.251

Facing the Buddha, [the bhikṣu] wailed in grief and said, "My companion died!" The Buddha said, pointing to a heavenly being, "Do you know this heavenly being? This is your [former] companion. For the merit of his accomplishment of observing the precepts, he was reborn in heaven and now came and stays here. Although you see me, you are very far away from me. Even though he lost his life, he is always at my place. You now see me, but actually you only see my physical body. How could you know the true precepts?"

For this reason, a sutra says:252

The code of the precepts (Skt. prātimokṣa) are your great teacher. If you can observe the precepts and practice them over and over again, then the Dharma body of the Tathāgata permanently dwells and it is eternal. There are three kinds of precepts. The first is the precepts for the eight kinds of beings (Skt. pratimokṣa-saṃvara; i.e., kṣatriyā, brahman, lay believers, śramaṇas, the four heavenly kings, beings in Trāyastriṃśa, demons, and beings in Brahma Heaven), the second is the undefiled precepts (Skt. anāsrava-saṃvara), and the last is the meditation precepts (Skt. dhyānasaṃvara). The precepts that comprise the five precepts, the eight precepts, and the ten wholesome precepts are for the eight kinds of beings. Purity and the fourfold noble truths are the undefiled precepts. Samādhi and dhyāna are the meditation precepts.

[The Fenbie gongde lun says:]

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the undefiled precepts. The śrāvaka's precepts are compared to flowers resting on one's knee; when [the knee] moves they disperse. The precepts mahāsattvas observe are compared to flowers fixed onto one's hair; when that person moves or stops, they are stable. The Hinayana [precepts] restrict one's form. When one moves, he transgresses a rule. Mahāsattvas understand the mind and are not concerned about the rules for external matters, because the Mahayana rules and the Hinayana rules differ from each other. The form and the mind differ from each other. Even though the inside and the outside differ from each other, both attain nirvana. Therefore, this is called recollection of the precepts. Moreover, the Fo banniyuan jing (T. 6) says:

Furthermore, if you want a shorter way, you must have the four kinds of happiness that you should keep in mind and practice well. The first is to think of the Buddha, to be happy, and to not leave behind [this happiness]. The second is to think of the Dharma, to be happy, and to not leave behind [this happiness]. The third is to think of the sangha, to be happy, and to not leave behind [this happiness]. The fourth is to think of the precepts, to be happy, and to not leave behind [this happiness]. If you think of these four kinds of happiness, you will certainly come to completely possess them and spontaneously have clear views. You must wish for right liberation and seek emancipation. Surely you can remove and cut off [rebirth in] hell and the realms of animals and hungry ghosts. Even if you transmigrate in heaven and the realm of human beings, you will attain the termination of suffering (i.e., liberation) in less than seven existences. The [Da biqiu] sanqian weiyi (T. 1470) further says:

There are five matters that you must think about. First, you must think of the Buddha's merits. Second, you must think of the Buddha's Dharma and Vinaya. Third, you must think of the Buddha's wisdom. Fourth, you must think that the Buddha's favor is great and hardly requited. Fifth, you must think of the Buddha's diligence leading to nirvana. Additionally there are five more matters. First, you must think of the bhikṣu sangha. Second, you must think of your teacher's favor. Third, you must think of your parents' favor. Fourth, you must think of your fellow students' favor. 339

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Fifth, you must think to liberate all people and cause them to leave behind all suffering.

Moreover, the [Foshuo] Chuchu jing (T. 730) says:

[The Buddha said to Ānanda,] "For instance, it is just as you cannot count and know how many grains of sand there are in an ocean. It is again impossible to enumerate the good and evil or fortune and misfortune that people create from beginning to end. It is necessary to exhaust [all that they make] while you are alive. If you commit evil deeds, you will encounter evil realms. If you perform good acts, you will meet good realms. All fortune and misfortune have their grounds in advance. Similarly, if beforehand you have parents, brothers, wife, children, and dependents, they may hinder your attainment of enlightenment. If you do not attain enlightenment, then you will not sever [good and evil acts]."

The Buddha said to bhikṣus, "You must think that your body is impermanent." A bhikṣu immediately responded to the Buddha,, "I think that impermance is namely the human life span, which can be at most fifty years." The Buddha said, "Do not say that!" Another bhikṣu said, "It could be thirty years!" The Buddha said, "Do not say that!" There was another bhikṣu who said, "It could be ten years." The Buddha said, "Do not say that!" Yet another bhikṣu said, "It could be a year." The Buddha said, "Do not say that!" Again a bhikṣu said, "It could be a month." The Buddha said, "Do not say that!" Another bhikṣu said, "It could be a day." The Buddha said, "Do not say that!" Furthermore another bhikṣu said, "It could be a moment." The Buddha said, "Do not say that!" Then a bhikṣu said, "It could be as brief as taking a breath." The Buddha said, "Correct!" The Buddha said, "Before the breath you just exhaled returns, you belong to your next life. Human life goes as swiftly as the brief time of taking a breath." The Pinimu jing furthermore says:

Similarly, a bhikṣu who preaches the Dharma should also always think and contemplate that the physical body is of suffering, impermanence, nonself, and impurity. He should not discontinue [this practice]. Why? Because he must attain the twelve thoughts and accomplish the sacred Dharma. What are the twelve thoughts? The first is to think to fulfill your-340

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self. The second is to think to complete others. The third is to think and pray to obtain a human body. The fourth is to think to be reborn in a family of good lineage. The fifth is to think to be able to give rise to faith in the Buddhist Dharma. The sixth is to think to attain enlightenment without attaining more merits in the place where you are reborn. The seventh is to think to completely possess all the sense organs in the place where you are reborn. The eighth is to think to meet the Buddha, the World-honored One, when he appears in the world. The ninth is to think to be able to preach the true Dharma always in the place where you are reborn. The tenth is to think and pray that the Dharma you preach is able to continually exist forever. The eleventh is to think and pray that the Dharma exists eternally and you are able to cultivate yourself by following it. The twelfth is to think to always attain the mind of compassion for all sentient beings. If you are able to completely possess these twelve thoughts with intent, you will certainly attain the sacred Dharma.

Moreover, the Za ahan jing says:

At that time the World-honored One said to all the bhikṣus, "In a past world, there was some grass in a river where a turtle lived. On one occasion, a fox (yegan) was roaming about with an empty stomach and looking for food. [The fox] saw the turtle from a distance and swiftly came to catch it. The turtle saw [the fox] coming and promptly retracted its six body parts (i.e., head, tail, and four limbs) [into its shell]. The fox waited and watched, hoping that [the turtle] would put out its head and feet, as it wanted to catch and eat [the turtle]. [The fox] watched the turtle for a long time, but [the turtle] did not put out its head and feet during that time. The fox, starving, left in a fury.

"All bhikṣus! Today you are just like that [turtle]. Be aware that Mārapāpīyān always watches your doings. He hopes that your eyes will catch color and form, your ears will hear sounds, your nose will smell odors, your tongue will taste with relish, your body will contact external objects, and that you will think of phenomenal things in your mind. He wants to cause you to give rise to attachment to the objects of the six sense organs (i.e., color and form, sound, odor, taste, tangible objects, and mental objects). For this reason, bhikṣus, today you must always hold fast to the 550c

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precepts regarding the eyes and abide by them. If you hold fast to the precepts regarding the faculty of sight, the devil cannot take advantage of you. Follow [the precepts] and come out! Follow [the precepts and] be conditioned! [The precepts regarding] the ears, nose, tongue, tactile body, and mind are also like this. [If you hold fast to the precepts] regarding the six sense organs, even if you come out or you are conditioned, [the devil] cannot take advantage of you, just as the fox was not able to take advantage of the turtle."

At that time the World-honored One said in verse:

A turtle was afraid of a fox

And retracted its six body parts into its shell.

If a bhikṣu is skillful in concentrating the mind,

He will secretly hide all thoughts (Skt. tarka).

Do not rely on that [devil]!

Do not be afraid of him!

Hide the mind and do not make a statement!

[The Za ahan jing says:]

At that time the World-honored One said to all the bhikṣus, "For instance, it is just as when a learned person walks up and down a vacant house he obtains six kinds of sentient beings. First, he obtains a dog and then keeps it tied up at a place. Next, he obtains a bird. Next, he obtains a poisonous snake. Next, he obtains a fox (yegan). Next, he obtains a śiśumāra.253 Next, he obtains a rhesus monkey. He obtains these sentient beings and keeps all of them tied up at one place.

The dog wishes to go into a village. The bird always wants to fly in the sky. The snake always wants to go into a hole. The fox wishes to go to a graveyard. The śiśumāra wants to be in the sea for a long time. The rhesus monkey wants to be in a forest on a mountain. These six sentient beings are all tied at one place, but each desires to go to a place where they may be content. None [of the animals] is happy since they are tied elsewhere. Each employs their own power to go in the direction of the place they seek, but they cannot escape. Just in this way, among the various objects of the six sense organs, each [sense organ] seeks an object that it 342

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wishes for and does not seek other objects. The eyes always seek pleasing color and form; they give rise to aversion toward the color and form to which they cannot incline. The ears, nose, tongue, tactile body, and mind are also like this. In the various spheres of activities of these six kinds of sense organs, none seeks the objects of the other sense organs. The powerful one [among these six kinds of sense organs] is capable of freely perceiving objects, just as the learned person tied the six sentient beings [at one place]. For this reason, you must diligently study and learn the contemplation on the physical body as defiled (Skt. kāya-smṛty-upasthāna)." At that time, the World-honored One said to all the bhikṣus, "For instance, suppose four atrocious and extremely poisonous pit vipers are contained in a box. On one occsion there is a learned person who is bright, seeks happiness, detests suffering, seeks existence, and detests death. Another learned person says to him, "If you were to take the vipers out of this box, rub them, wipe them, bathe them, treat them tenderly and intimately, raise them, and feed them, then you need the proper timing to take them out of [the box] and return them to it. If these four poisonous vipers escape and cause trouble, they might kill you or cause you to nearly die. You must protect yourself." [This person adds, "Five enemies will draw their swords, chase you, and want to kill you. You must protect yourself."] At that time, the first learned person becomes afraid of the four poisonous vipers and the five enemies who [chase after him] with drawn swords [in their hands] and quickly runs away.

"Someone further tells the learned person, 'You have six internal rebels that follow you and wait for a chance; if they get a chance, they will kill you. You should protect yourself.' At that time the learned person is afraid of the four poisonous vipers, the five enemies who [chase after him] with drawn swords [in their hands], and the six internal rebels. He swiftly runs away in fear and returns to a deserted village, where he sees that his vacant house is dangerously in decay and ruined. There are various ferocious things. He grasps for them, but everything is precarious and fragile; nothing is firm.

"The man again says to the learned man, 'This is a deserted village. Six thieves will come and certainly attack you by surprise.' At that time, the learned person is afraid of the four poisonous vipers, the five enemies 343

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who [chase after him] with drawn swords [in their hands], the six evil internal rebels, and the group of thieves in the deserted village. He again swiftly runs away.

"Suddenly the road comes to a large river. Its water is deep and flows rapidly. He only sees that there are various fears on this shore, but he sees peace, happiness, purity, and no fear on the yonder shore. There is, however, no bridge and no boat by which he can cross over and reach the yonder shore. He thinks, 'I will gather grass and tree [branches], bind them, and make a raft. Resorting to the expedient of using my hands and feet [to paddle], I will cross over to the yonder shore.' After thinking this, he collects grass and tree [branches] and on the shore [of the river] he binds them to make a raft. Using his hands and feet as an expedient means he crosses the swiftly running river to the other side. In this way the learned person avoids the four poisonous vipers, the five enemies who [chase after him] with drawn swords [in their hands], and the six evil internal rebels. Also he is able to escape from the group of thieves in the deserted village. He crosses over the rapid stream and leaves behind the various fears on this shore. He is able to reach peace and happiness on the yonder shore. "I have spoken this simile. You must understand its meaning. O bhikṣus! The box is compared to the coarse four great elements of this physical body. The body of pure blood made from the four great elements is filthy; it grows and is nourished by food, bathes, and wears clothes. It is an impermanent, deteriorating, and fragile thing. "The poisonous vipers are compared to the four great elements of earth, water, fire, and wind. If you are at variance with the earth element, it can cause your body to die or to nearly die. If you are at variance with the water, fire, or wind elements, they can also act like this. "The five enemies who [chase after him] with drawn swords [in their hands] are compared to the five skandhas. The six internal rebels are compared to the six [feelings], such as love and pleasure. The deserted village is compared to the six sense organs. When we observe, what meets our eyes are impermanent, deteriorating, and spurious things. The ears, nose, tongue, tactile body, and mind are also like this. The group of thieves in the deserted village is compared to objects of the six sense organs. The eyes are pleasantly or unpleasantly harmed by [perceiving] color and 344

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form. The ears and sounds, the nose and odors, the tongue and tastes, the tactile body and tangible objects, and the mind and its objects are also like this. The rapid stream is compared to the four rapid currents of the defilements (Skt. catur-ogha): the rapid current of defilements except views and ignorance in the realm of desire, the rapid current of defilements except views and ignorance in the realms of form and nonform, the rapid current of defilements in the three realms of existence, and the rapid current of defilements that washes away the wholesome Dharma. The river is compared to three kinds of cravings: craving in the realm of desire, craving in the realm of form, and craving in the realm of nonform. The numerous fears on this shore are compared to having a physical body. Being nice and cool and comfortable on the yonder shore is compared to complete nirvana. The raft is compared to the eightfold holy path. To cross the swiftly running river to the other side resorting to the expedient of using one's hands and feet is compared to being able to reach the yonder shore through heroic effort. The brahman's residence is compared to the Tathāgata, Arhat, Samyak-saṃbuddha." Furthermore, the Muhuanzi jing (T. 786) says:254

At one time there was a king, called Boliuli,255 whose kingdom had many hardships. He said to the Buddha, "My kingdom is small and remote and it is invaded by bandits every year. The five staple grains soar in price. An epidemic prevails. The people are in great distress, and I am always uneasy. The store of the Dharma (i.e., all the Buddhist teachings) is profound and extensive, but I cannot cultivate it. I pray that you will have compassion for me and bestow the key points of the Dharma to me." The Buddha said to the king, "If you want to exterminate defilements and hindrances, you must string a hundred and eight seeds from a bodhi tree on a thread [to make prayer beads (Skt. japamālā)], always keep [the beads] with you, follow your utmost mind, do not let [the beads] scatter, and chant, 'I take refuge in the Buddha, Dharma, and Sangha.' [With each recitation,] you pass one bodhi seed on the string. In this way you will count the bodhi seeds piece by piece, ten, twenty, a hundred, a thousand, up to ten million times. If you can fulfill [this practice] two hundred thousand times, if your body and mind do not fall into disorder, and you go 345

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against perverting your mind in order to flatter someone else, after death you will be able to be reborn in Yama Heaven, the third [of the six heavens in the realm of desire]. Clothes and food will be spontaneously provided, and you will have peaceful and easy practices there. If you can fulfill [this practice] a million times, you will remove the hundred and eight acts caused by defilement and attain highest fruition."

The king was happy to hear this [and said], "I will uphold the teaching and practice it." The Buddha said to the king, "Sātikaivartaputra Bhikṣu recited the names of the Three Treasures for ten years and attained the sakṛdāgāmi-phala. He studied step by step. Now he has become a pratyekabuddha in the World of Universal Fragrance." On hearing this, the king redoubled his practice [of the teaching].

The Xianyu jing further says:

In Vārāṇasī there was a householder whose nickname was Gupta. This man had a son called Upagupta. When [Upagupta] grew up, his family was [still] in dire poverty. His father entrusted all his belongings to him and had him occupy a place to display and sell them. Then the arhat Sambhūta went to [Upagupta], preached the Dharma for him, taught him, and caused him to secure his thought. [Sambhūta said to Upagupta,] "Using white and black pebbles you should rate [your thoughts]. Put down a white [pebble] for a good thought and a black one for an evil thought." Upagupta respectfully received his instruction. Every time [Upagupta] had a good or evil thought, he placed a pebble. At first black [pebbles] dominated while white ones were very few in number. As he gradually studied and learned the number of white and black [pebbles] was the same. He did not stop securing his thought. Eventually there were no black pebbles, only white ones. His good state of mind was completely established and [Upagupta] came to attain the first of the four fruits (i.e., srota-āpatti-phala). Moreover, the Piyu jing says:256

Formerly there was a man who neither believed in nor respected [the Buddha], while his wife cordially worshiped the Buddha. She said to her husband, "Human life is impermanent. You should cultivate good conduct." Her husband had no such intention and was lazy. The wife was afraid that 346

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he would fall into hell in the future. So she addressed him again, "I would like to hang a bell on the door. Whenever you go in and out, the hanging bell will make a sound. [At the sound,] chant 'I take refuge in the Buddha!'" Her husband said, "Very good!" [and practiced] in this way for a long time. [Eventually] he died [and fell into hell].

A hell warden, using a two-pronged weapon, threw him into a cauldron full of hot water. When the two-pronged weapon struck the cauldron it made a sound. The man thought it was the sound of the bell and chanted, "I take refuge in the Buddha!" An official of hell heard this [and said,] "This person respects the Buddha. Release him and let him go out of here!" [The husband then] attained rebirth in the human realm. Furthermore, the Za piyu jing (T. 207) says:

Formerly there were five hundred merchants who boarded a ship and went to sea. They encountered a makara (a mythological huge fish). [The makara] stuck out its head and opened its mouth, wishing to eat the sentient beings. On that day the wind had lulled, yet the ship went as fast as an arrow. The chief of the marine caravan said to all the people, "The ship is going too fast. We should lower a sail." Thereupon, just as he said, a sail was lowered. The ship then took a turn and continued to sail on; it could not be stopped. The chief of the marine caravan asked the man who was on lookout, "What do you see there?" [The lookout answered,] "I see two suns rising above, a white mountain below, and a black mountain in the middle." The chief of the marine caravan said, surprised, "That is a big fish. What should we do now? We have encountered dire straits. If we go into the fish's stomach there is no way for us to survive. Each of you, follow whatever you worship and pray wholeheartedly!" Then everyone followed whatever they respected, wholeheartedly took refuge in it, and prayed to escape from the hardship. The more seriously they prayed, the more swiftly the ship went, not stopping even for a moment. [The ship] then went toward the fish's [open] mouth.

At that moment the chief of the marine caravan said to all the people, "I serve a great deity whose name is Buddha. Each of you, give up the deity you worship and wholeheartedly recite his name!" At that time the five hundred people together cried out in a loud voice, "We take refuge 347

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in the Buddha!" The makara heard the name of the Buddha and thought, "Today the Buddha is again in the world. Why must I mercilessly harm sentient beings?" [The makara] immediately shut its mouth and all the water rushed backward. [The ship] turned around and sailed away from the fish. The five hundred merchants immediately gave rise to a wholesome mind. Everyone attained liberation.

Furthermore, the [Dafangdeng] daji jing says:

For instance, it is just as a śramaṇa on whose head naturally hair grows does not know how long it grows in a day. In this way, a bodhisattva who gives rise to a sin is unable to know it personally and claims, "I am an innocent man."

Moreover, the Za ahan jing [says]:

At that time the World-honored One said in verse: To be good at protecting

All bodily, verbal, and mental acts,

To be ashamed of your sins, and to prevent yourself from making them,

These are called to be good at guarding.

[The Za ahan jing also says:]

At that time the World-honored One said to all the bhikṣus, "There are two pure teachings that can protect the world. What are the two? They are what are called can and kui.257 If these two pure teachings are not in the world, the people of the world also do not know the order of importance between father and mother, elder brother and younger brother, elder sister and younger sister, husband and wife or children, or among members of the same clan or leaders of government officials. [The world] will be as perverted and confused as the realm of animals." Accordingly, the World-honored One said in verse: If in the world there are not

The two teachings can and kui,

[The people] will disobey and transgress against the pure path 348

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And head toward [the suffering of] birth, aging, sickness, and death. If the people of the world accomplish

The two teachings can and kui,

They will increase and advance the pure path

And shut the gate of birth and death eternally.

The Weiwu sanmei jing (Sutra of Devotedly Attending to Samādhi) further says:258

The Buddha said to Ānanda, "Good man! If a person seeks the [Buddhist] Way and quietly sits in meditation, first he must cut off thoughts. People are born in the world, and those who do not attain the [Buddhist] Way merely sit and think. Filthy thoughts are numerous. Surely one thought comes and another thought goes. In one day and night you will have eight hundred and forty million thoughts. A thought arises every moment, without cessation. Those who have a single wholesome thought attain a good reward while those who have one unwholesome thought attain an evil retribution. It is just as an echo arises responding to the voice or as a shadow follows the form. For this reason, wholesomeness and unwholesomeness, or evil acts and meritorious deeds, differ from each other." Verses say:

In meditation you forget a thought.

Having a thought is not the way to highest truth. Arising external objects are thrown into the empty sky. Why is the empty sky the place where one has deep emotion? Entrusting myself to shade, I wander about the manifold darkness. When the darkness is gone, images disappear.

Those on the [path of the] four stages of sainthood all gladly seek. The One Vehicle teaching alone quietly vanishes. 349