Forest of Pearls From The Dharma Garden Volume V

Chapter Twenty-nine

Making a Vow

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

The fruition of buddhahood is peerless. There is a flight of steps to ascend to it. The Dharma clouds are extremely lofty. There is an order to arrive at it. Therefore, if you establish great sincerity, the profound merit will bring you to highest fruition.

If you make a great vow for the first time, that wonderful vow will pervade until the end of future time. Start practicing wholeheartedly, and you will find the uḍumbara [flower] that blooms [once every three thousand years] for an enormously long time. Prudently bend your body for a short time, and you will obtain the nectar of the trichiliocosm. Perhaps this is the foundation of the Mahayana and a ferry and thoroughfare to the Buddha's wisdom. 2. Quoted Testimonies

Just as the Amituo jing ( T. 361, T. 362; Skt. Sukhāvatīvyūha) says: The Buddha said to Ānanda, "When Amitābha Buddha was a bodhisattva, he always upheld and practiced twenty-four vows. He treasured, loved, valued, sustained, and submitted to them. What are the twenty-four vows? "The first vow: 'If and when I become a buddha, I will cause my land to be free of hells, animals, hungry ghosts, and species of wriggling and flying creatures. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.'

"The second vow: 'If and when I become a buddha, I will cause my land to be free of women. Females who wish to be reborn in my land will become male. All of an infinite number of heavenly and human beings and species of wriggling and flying creatures who are coming to be reborn 351

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in my land will be reborn transformed among the lotus flowers in the pond of the water of seven treasures. When they grow up they will all become bodhisattvas and arhats limitlessly. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' "The third vow: 'If and when I become a buddha, I will cause my land to naturally be composed of the seven treasures, to be very extensive in length and breadth, to be boundless and limitless, to be naturally mild and good, and all houses, clothes, food, and drink will be provided spontaneously. This is just like the king's residence of the sixth heaven [in the realm of desire]. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.'

"The fourth vow: 'If and when I become a buddha, I will cause my name to be completely heard in an infinite number of buddha lands in the ten directions, and I will entirely cause all the buddhas to speak of my merits and the wholesomeness of my land in a great assembly of the bhikṣu sangha. When all heavenly and human beings and species of wriggling and flying creatures hear my name, every being will be compassionate and dance with joy, and I will then cause them all to come to be reborn in my land. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.'

"The fifth vow: 'If and when I become a buddha, I will cause all of an infinite number of heavenly and human beings as well as all the species of wriggling and flying creatures in the ten directions, even if they made evils in their former existences, who hear my name and who wish to be reborn in my land to return to the right path, to repent their sins in person, to practice wholesomeness for the [Buddhist] Way, to hold fast to the Dharma and Vinaya, and to pray and desire to be reborn in my land without cessation. I will cause them all to not return to hell and the realms of animals and hungry ghosts after death. Their rebirth in my land is precisely what I vow. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' "The sixth vow: 'If and when I become a buddha, I will cause all heavenly and human beings and good men and good women in an infinite number of buddha lands in the ten directions to wish to be reborn in my land. Because they listen to me, they will create more wholesomeness, such as almsgiving, 352

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circumambulating stupas, burning incense, scattering flowers, lighting lamps, hanging various colored silk fabrics, offering food for śramaṇas, erecting stupas, building monasteries, cutting off attachments and desires, purifying mind and body, and thinking of me purely and singleheartedly for a whole day and night without cessation. I will cause them all to come to be reborn in my land and to become bodhisattvas. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' "The seventh vow: 'If and when I become a buddha, I will cause all heavenly and human beings and good men and women in an infinite number of buddha lands in the ten directions to be able to practice the bodhisattva way and to respectfully practice the six pāramitās. If they become śramaṇas, they will not give up the Dharma and Vinaya, will cut off attachment and desire, purify mind and body cleanly and singleheartedly, and think and wish to be reborn in my land day and night without cessation. When such people are about to die, I will fly to them and welcome them together with all the bodhisattvas and arhats. They will immediately come to be reborn in my land and become a bodhisattva in the stage of nonretro gression for realizing highest enlightenment (Skt. avaivartya), who is wise and brave. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.'

"The eighth vow: 'If and when I become a buddha, I will cause all the bodhisattvas in my land, if they wish to go to other buddha lands to be reborn, to not experience hell or the realms of animals and hungry ghosts. I will cause them all to attain the Buddhist Way. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' "The ninth vow: If and when I become a buddha, I will cause all the bodhisattvas and arhats in my land to have regular features and to be clean and comely. They will all be of the same color and the same kind, just like beings of the sixth heaven [of the realm of desire]. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' "The tenth vow: 'If and when I become a buddha, I will cause all the bodhisattvas and arhats in my land to have entirely the same mind. Whatever they think and whatever they are about to say, their intention will be mutually understood in advance. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.'

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"The eleventh vow: If and when I become a buddha, I will cause all the bodhisattvas and arhats in my land to never give rise to a licentious mind, to have no intention to think of women ultimately, and to have no anger and stupidity in the end. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.'

"The twelfth vow: 'If and when I become a buddha, I will cause all the bodhisattvas and arhats in my land to have a wholesome mind, to mutually respect and love and to never hate one another ultimately. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.'

"The thirteenth vow: 'If and when I become a buddha, I will cause all the bodhisattvas in my land to wish to make offerings together to an infinite number of buddhas in the ten directions. I will cause them all to promptly come flying, to desire and obtain all kinds of things spontaneously before them, to hold, use, and offer [these things] to all buddhas, to obtain all [the things for the buddhas] throughout, and to fly back to my land afterward before noon on the same day. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' "The fourteenth vow: 'If and when I become a buddha, I will cause all the bodhisattvas and arhats in my land to spontaneously receive a meal of all flavors in their almsbowls made of the seven treasures before them just at the moment they are about to eat, and [the bowls] to naturally disappear after the meal. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.'

"The fifteenth vow: 'If and when I become a buddha, I will cause all the bodhisattvas in my land to have a purplish gold-colored body and the thirty-two major and the eighty minor marks of physical excellence. I will cause them all to look like a buddha. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' "The sixteenth vow: 'If and when I become a buddha, I will cause all the bodhisattvas and arhats in my land, when they speak, to sound just as if three hundred bells were tolling, to explain a sutra and chant a sutra while walking around, just as a buddha does. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' 354

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"The seventeenth vow: 'If and when I become a buddha, I will cause myself to be ten times more skilled than all other buddhas in clairvoyance, hearing thoroughly, and flying. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.'

"The eighteenth vow: 'If and when I become a buddha, I will cause myself to be ten times more skilled than all other buddhas in wisdom, explaining a sutra, and chanting a sutra while walking around. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' "The nineteenth vow: 'If and when I become a buddha, I will cause all the heavenly and human beings and all the species of wriggling and flying creatures in an infinite number of buddha lands in the ten directions to entirely attain the path of human beings, to completely become pratyekabuddhas and arhats, and to practice meditation wholeheartedly. They may all wish to count and measure how many kalpas my life span is. I will cause them all to know that no one can determine my life span. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' "The twentieth vow: 'If and when I become a buddha, I will cause all the heavenly and human beings and all the species of wriggling and flying creatures in a hundred billion buddha lands in each of the ten directions to entirely become pratyekabuddhas and arhats and to practice meditation wholeheartedly. They may all wish to count all the bodhisattvas and arhats in my land and know how numerous they are. I will cause them all to know that no one can determine the number. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' "The twenty-first vow: 'If and when I become a buddha, I will cause the life span of all the bodhisattvas and arhats in my land to be an infinite number of kalpas. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.'

"The twenty-second vow: 'If and when I become a buddha, I will cause all the bodhisattvas and arhats in my land to be entirely wise and brave, to know spontaneously their former lives, to limitlessly know of the wholesomeness and unwholesomeness they had in their past existence a trillion kalpas ago, to be clairvoyant, to hear thoroughly, and to know of matters in the past, future, and present times in the ten directions. If I can fulfill 355

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this vow, then I will become a buddha. If I cannot, I will not become a buddha.'

"The twenty-third vow: 'If and when I become a buddha, I will cause all the bodhisattvas and arhats in my land to be entirely wise and brave and to have light emitting from the crown of their heads. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.' "The twenty-fourth vow: 'If and when I become a buddha, I will cause myself to emit light, extremely bright, from the crown of my head. [The light] will be a hundred trillion times brighter than that of the sun and moon and absolutely more brilliant than the light of all buddhas. Its brightness will shine on the lower regions of an infinite number of worlds, and everywhere will be greatly lightened. If all heavenly and human beings and all the species of wriggling and flying creatures, when they see my light, are compassionate and have wholesomeness, I will cause them all to come to be reborn in my land. If I can fulfill this vow, then I will become a buddha. If I cannot, I will not become a buddha.'" The Buddha said to Ānanda, "When Amitābha Buddha was a bodhisattva he certainly upheld and practiced these twenty-four vows. He did not violate the path to enlightenment and completely abandoned property and sensual pleasures. He keenly sought the achievement of the vows. He accumulated merit and piled up virtue for an infinite number of kalpas, and now he has become a buddha. He has completely fulfilled [these vows]. Do not forget his merit."

Moreover, the Foshuo mie shifang ming jing (T. 435; Skt. Daśadhigan dha kāravidhvaṃsana) says: At one time there was a boy of the Śākya clan called Mianshanyue.259 He came and addressed the Buddha, "O Supreme Heavenly Being (Skt. devātideva)! Currently my parents are not peaceful [because] they are unjustly invaded and confused by a nonhuman being. Day and night they tried to sleep, but they are unable to rest peacefully. When they go in and out or go on a walk, they are annoyed and troubled. They often encounter the wicked nonhuman being who bewitches them with seductive charm. There is nothing to protect them. I simply pray that you, World-honored One, will tell me and show me the way to relieve them 356

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according to circumstances and cause them to be free of annoyance and harm." The Buddha said to Mianshanyue, "I will speak of the way to protect them for you." The Buddha said, "Beyond eight thousand nayutas of buddha lands east of here is the world called Bazhong-chenlao.260 The buddha there is called Dengxing Tathāgata, and he expounds the Dharma at the present time.261 If someone goes to the east, he must first bow his head to the ground, take refuge in, and make an offering to the buddha of the eastern direction. Then he will have no fear; nothing will dare aggress and confuse him. If there is something he wants to make, everything will be done as he wishes."

The Buddha said to the boy, "Beyond a billion hundred thousand buddha lands in the south from here is the world called Xiaomingdengyaotuo.262 The buddha there is called Chufaxin nianlikongwei guiyichaoshou Tathāgata,263 and he expounds the Dharma at the present time. If someone intends to go to the south, he must bow his head to the ground from a distance, take refuge in that buddha singlemindedly, and not leave [that buddha]. Then he will have no fear, and he will not encounter any distress." The Buddha said to the boy, "Beyond all buddha lands as numerous as grains of sand in the Ganges River in the west from here is the world called Shanxuanze.264 The buddha there is called Jingangbuji Tathāgata,265 and he expounds the Dharma at the present time. If someone intends to go to the west, he must first bow his head to the ground and worship that buddha, and singleheartedly take refuge in [that buddha]. Then he will have no fear, and he will not encounter distress."

The Buddha said to the boy, "Beyond twenty thousand buddha lands in the north from here is the world called Juebian.266 The buddha there is called Baozhishou Tathāgata,267 and he expounds the Dharma at the present time. If someone intends to go to the north, [he must] set up a house and live there, bow his head to the ground, worship, and take refuge in that buddha. Then he will have no fear, and he will not encounter distress." The Buddha said to the boy, "Beyond a hundred trillion buddha lands in the northeast from here is the world called Chisuonian.268 The buddha there is called Huaimomandubu Tathāgata,269 and he expounds the Dharma at the present time. If someone goes to the northeast, he must bow his 553c

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head to the ground from a distance and take refuge in that buddha. If he attains peace in the place where he is, he will have no fear." The Buddha said the boy, "Beyond as many buddha lands as twice the number of grains of sand in the Ganges River in the southeast from here is the world called Changzhaoyao.270 The buddha there is called Chufaxin butui zhuanlun chengshou Tathāgata,271 and he expounds the Dharma at the present time. If someone goes to the southeast, he must first bow his head to the ground, prostrate his body in worship, and wholeheartedly take refuge in [that buddha]. Later, if he continues, he will have no fear." The Buddha said to the boy, "Beyond eighty thousand buddha lands in the southwest from here is the world called Fubaijiaolu.272 The buddha there is called Baogai zhaokong Tathāgata,273 and he expounds the Dharma at the present time. If someone goes to the southwest, he must first bow his head to the ground [to worship] the tathāgata of that direction, scatter flowers from a distance, and think of the noncharacteristics [of all phenomena]. Later, if he continues [traveling], he will have no fear." The Buddha said to the boy, "Beyond as many buddha lands as six times the number of grains of sand in the Ganges River in the northwest from here is the world called Zhuqingjing.274 The buddha there is called Kaihua Bodhisattva Tathāgata,275 and he expounds the Dharma at the present time. If someone goes to the northwest, [he must] first worship that buddha, personally take refuge in [that buddha], repent his sins, and cultivate pure conduct. Later, if he renounces the world, he will have no fear." The Buddha said to the boy, 'Beyond ninety-two gai buddha lands downward from here is the world called Nianwudao.276 The buddha there is called Nian chufayi duanyi bayu Tathāgata,277 and he expounds the Dharma at the present time. When someone intends to sit down or goes to bed at night, he must think of this tathāgata, bow his head to the ground, and personally take refuge in [this tathāgata]. If he always saves other sentient beings with a universal compassion, later whenever he sits down or sleeps, he will have no fear."

The Buddha said to the boy, "Beyond as many buddha lands as sixty times the number of grains of sand in the Ganges River upward from here is the world called Lizhukongju wuyouchusuo.278 The buddha there is called Xiaoming dengchao wang Tathāgata,279 and he expounds the Dharma 358

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at the present time. If someone rises from his seat, he must always worship that buddha. If he personally takes refuge in and makes an offering to [that buddha], he will have no fear and attain peace wherever he goes." The Buddha said to the boy, "Whoever receives this sutra must hold, chant, read, recite, and explain it for others. [This sutra] completely possesses everything. It causes nothing to be deficient and diminish and everyone to promptly achieve whatever they have made a vow for. They will have no fear in the end. If they go before a county magistrate their rights will not be violated wrongly. Even if they encounter bandits they will not be harmed. Even if they enter into a big fire, it will be promptly extinguished. Even if they are caught in a flood they will not be drowned after all. [That person] is one whom no heavenly beings, dragons, spiritual beings, or harmful and evil spirits dare to offend, none among all evil animals dare to approach, and none among the mischievous spirits and monsters can annoy. Even if [such people] lead a quiet, solitary life, they are protected by the Tathāgata." The Buddha spoke in this way. Śakra-devendra, the boy Shanmianyue, and others heard the sutra and were delighted. They bowed to [the Buddha] and withdrew.

The [Pusa] dichi lun (i.e., Pusa dichi jing, T. 1581; Skt. Bodhisattvabhūmi) says: Regarding the vows made by bodhisattvas, it is briefly said that there are five kinds. First is the vow for awakening the aspiration for enlightenment. Second is the vow for rebirth. Third is the vow for the objective world. Fourth is the vow for equality. Fifth is the great vow. These bodhisattvas first resolve to attain supreme enlightenment. This is called the vow for awakening the aspiration for enlightenment. They make vows for the sake of sentient beings in the future. Therefore, in conformity with wholesomeness [bodhisattvas] come to be reborn. This is called the vow for rebirth. They make vows to correctly observe that all phenomenal things are immeasurably equal to the root of wholesomeness and to ponder the objective world. This is called the vow for the objective world. They make vows that in the future all bodhisattvas will regulate matters well. This is called the bodhisattvas' vow for equality. The great vow is precisely the vow for equality.

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Bodhisattvas furthermore elucidate ten kinds of great vows: First is the vow to offer all kinds of things immeasurably to all buddhas.

Second is the vow to protect and hold the true Dharma of all buddhas. Third is the vow to clearly understand the true Dharma of all buddhas. Fourth is the vow to be reborn in Tuṣita Heaven leading up to parinirvāṇa.

Fifth is the vow to perform all kinds of bodhisattvas' right practices. Sixth is the vow to mature sentient beings.

Seventh is the vow to be able to manifest themselves in all worlds. Eighth is the vow that all bodhisattvas wholeheartedly use expedient means and liberate [sentient beings] by means of the Mahayana. Ninth is the vow for all right practices, expedient means, and nonhindrance. Tenth is the vow to achieve highest, perfect enlightenment. These bodhisattvas abide in the first stage. Having expedient means and pure faith they currently train themselves. They give rise to the ten great vows regarding future matters.

First, with a pure mind they continually vow to make offerings to all buddhas.

Second, they hold fast to and protect the true Dharma of all buddhas. Third, they urge and request all buddhas to preach unprecedented matters (Skt. adbhuta-dharma).

Fourth, they perform bodhisattvas' right practices in order. Fifth, they are complete and mature in the physical environment of sentient beings (Skt. bhājana-loka).

Sixth, they can manifest themselves in all worlds. Seventh, they spontaneously purify buddha lands. Eighth, all bodhisattvas use expedient means in the same way and edify [sentient beings] by means of the Mahayana. Ninth, they benefit sentient beings by all kinds of nonemptiness (Skt. aśūnya).

Tenth, they attain highest, perfect enlightenment in all worlds and conduct all the altruistic activities of a buddha. 360

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With great vows like these, [bodhisattavas] can give rise immeasurably to a hundred thousand great vows. Staying in the realm of sentient beings and the secular world, together with all these vows they are reborn over and over again and continually practice them, never forgetting them. Moreover, the Garland Sutra says:

All disciples of the Buddha! When bodhisattvas abide in the stage of joy (Skt. kamalaśīla), they consider the ten vows as primary and give rise to a million asaṃkhya great vows like these. They make these vows by means of inexhaustible matters. In order to fulfill these vows they assiduously practice diligence. What are the ten [inexhaustible matters]? First, sentient beings are inexhaustible. Second, the world is inexhaustible. Third, the sky is inexhaustible. Fourth, the Dharma realm is inexhaustible. Fifth, nirvana is inexhaustible. Sixth, buddhas' appearances in the world are inexhaustible. Seventh, all buddhas' wisdom is inexhaustible. Eighth, objects of perception possessed in the mind are inexhaustible. Ninth, arising wisdom is inexhaustible. Tenth, the changes of the secular world, all phenomenal things, and wisdom are inexhaustible.280 If sentient beings are exhausted, then my vows will be exhausted. If [everything from the world] up to arising wisdom and the changes of [the secular world, all phenomenal things, and wisdom] are exhausted, then my vows will be exhausted. [Everything from] sentient beings up to arising wisdom and the changes of [the secular world, all phenomenal things, and wisdom] are, however, inexhaustible in fact. [Therefore,] the wholesome root of all my vows is also inexhaustible. Furthermore, the Wenshushili wen puti jing (T. 464; Skt. Gayāśīrṣa) says: At that time a sovereign asked Mañjuśrī, "How many aspirations does a bodhisattva have in order to be able to regulate cause and effect?" Mañjuśrī replied, "All bodhisattvas have four aspirations by which they can regulate cause and effect. What are the four [aspirations]? The first is the original aspiration for enlightenment. The second is the aspiration for practicing the [Buddhist] Way. The third is the aspiration for nonretrogression in proceeding to highest, perfect enlightenment. The fourth is the aspiration for taking up a buddha's place in the next life.

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"The original aspiration for enlightenment becomes the cause and condition for the aspiration for practicing the [Buddhist] Way. The aspiration for practicing the [Buddhist] Way becomes the cause and condition for the aspiration for nonretrogression in proceeding to highest, perfect enlightenment. The aspiration for nonretrogression in proceeding to highest, perfect enlightenment becomes the cause and condition for the aspiration for taking up a buddha's place in the next life.

"Moreover, the original aspiration for enlightenment can be compared to [one's wish] to plant grains in farm land. The aspiration for practicing the [Buddhist] Way is like [his wish] for the [planted] grain to grow. The aspiration for nonretrogression in proceeding to highest, perfect enlightenment is like [his wish] that the flowers and fruits [of the grain] begin to be produced. The aspiration for taking up a buddha's place in the next life is like [his wish] that the flowers and the fruits become consumable. "Furthermore, the original aspiration for enlightenment is just like a cartmaker's [wish] to collect wood. The aspiration for practicing the [Buddhist] Way is just like [his wish] to cut and plane the wood. The aspiration for nonretrogression in proceeding to highest, perfect enlightenment is like [his wish] to install the wood [to create a vehicle]. The aspiration for taking up a buddha's place in the next life is just like [his wish] that the vehicle is completed and delivered.

"Moreover, the original aspiration for enlightenment can be compared to the new moon. The aspiration for practicing the [Buddhist] Way is like a five-day-old moon. The aspiration for nonretrogression in proceeding to highest, perfect enlightenment is like a ten-day-old moon. The aspiration for taking up a buddha's place in the next life is like a fourteen-day-old moon. The wisdom of the Tathāgata is like a full moon. "In addition, the original aspiration for enlightenment enables people to get to the śrāvaka stage. The aspiration for practicing the [Buddhist] Way enables them to get to the pratyekabuddha stage. The aspiration for nonretrogression in proceeding to highest, perfect enlightenment enables them to get to the stage of nonmeditation (Skt. asamāhita). The aspiration for taking up a buddha's place in the next life enables them to peacefully abide in the stage of meditation (Skt. dhyāna-bhūmi).

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"Again, the original aspiration for enlightenment is just like when an ill person seeks medicine. The aspiration for practicing the [Buddhist] Way is just like when the ill person decides what medicine to take. The aspiration for nonretrogression in proceeding to highest, perfect enlightenment is just like when the ill person takes medicine. The aspiration for taking up a buddha's place in the next life is just like when the ill person is restored to health."

Furthermore, the [Da fangdeng] Daji jing (T. 397) says: At that time Śāriputra said to the Buddha, "O World-honored One! When bodhisattvas awaken the aspiration for highest, perfect enlightenment for the first time, they hear that all sentient beings have a practice like this and yet they are neither surprised nor afraid. This fact is really difficult to understand and it is mysterious."

The Buddha said, "Śāriputra! What do you think about this? They are just like a [baby] lion. At the beginning when [the lion cub] was born, when it hears a lion's roar, does it have fear?"

"No, World-honored One!"

"When bodhisattva mahāsattvas awaken the aspiration for highest, perfect enlightenment for the first time, they hear that all sentient beings' practice is also like this. O Śāriputra! What do you think about this? Even if the force of a fire is weak, is [the fire] afraid of dried firewood?" "No, World-honored One!"

"After a bodhisattva originally awakens the aspiration for highest, perfect enlightenment, they attain the fire of wisdom just in this way. O Śāriputra! I will now take non-allegory as an allegory. Śāriputra! For instance, it is as if a raging fire and all dried firewood must fight a major battle against each other, over a seven-day time period. In that time, all the dried trees, grasses, plants, and various kinds of branches and leaves are completely collected and [piled up as high as] Mount Sumeru. At that time the raging fire has a good friend that says to it, 'Why do you now not make yourself magnificent, and why do you not seek reinforcement? Helpers for [the firewood] are numerous while you are alone. How can you engage them?' On that occasion, the fire replies, 'Even though my 363

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enemies are numerous, my power can match them and does not need any company.'

"O Śāriputra! Bodhisattva mahāsattvas are also like this. Even though all the defilements may completely unite and their force is vigorous, the power of the bodhisattvas' wisdom is able to remove and subdue them. It is just like [swallowing] a pill of an antidote (Skt. agada) can destroy serious poisons. The power of the bodhisattvas' wisdom is also like this. Even a small amount of their wisdom medicine can counteract an immeasurable amount of the poisons of defilement." The Fo benxing[ji] jing (T. 190) says:281

At that time, the Buddha said to the bhikṣu sangha in this way, "All you bhikṣus! I remember that in the remotest past there was a poor man who supported himself by means of begging for alms. He came to Vārāṇasī from another city. After he arrived in the city [of Vārāṇasī], all the beggars of that city saw him and questioned him, scolding and blaming him, 'From where did you come here?' Then they blocked him and did not allow him to wander about to appeal and beg for alms. At that time he saw this obstruction, he thought in this manner, 'I am free from fault against these people. Why do they hinder me from appealing and begging for alms?' "On that occasion, there was a wealthy man in Vārāṇasī who had lost a copper bowl. Then he looked for the copper bowl, but he could not find where it was. Looking for the bowl, he came to another village. "At that time that beggar found the [wealthy man's] copper bowl in a manure pit and placed it on the top of a staff. Carrying [the staff], he entered Vārāṇasī. From street to street, from lane to lane, from this crossroads to that crossroads, and from this corner to that corner he chanted these words, 'Whose copper bowl is this? The one who recognizes it should take it.' Accordingly, he traveled about here and there, from east to west, looking for its owner, but he could not find [the owner] after all. Since he was not able to find [the owner], he went to King Brahmadatta and entrusted [the bowl] to the king.

"Consequently, the wealthy man later learned that a man had found a copper bowl in a manure pit, placed it on the top of a staff, entered Vārāṇasī carrying it, traveled about here and there, not knowing the owner's place, 364

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and then entrusted [the bowl] to King Brahmadatta since he had not found the owner. On hearing this, [the wealthy man] approached King Brahmadatta and then addressed [the king], 'O Great King! You must know that the copper bowl a beggar previously offered to you is mine.' King Brahma datta then sent a messenger to summon the beggar [who had given him the bowl]. Accordingly, the king said to [the beggar], 'Now this wealthy man claims that the copper bowl you previously gave me is from his place. What do you think about this?' The beggar immediately addressed King Brahmadatta, 'It is just like this. O Great King! I originally did not know whose copper bowl it was. I found it in a manure pit. I placed it on the top of my staff and came into the city carrying it. I visited here and there but I could not find out who was its owner. Consequently, I offered it to you, Great King, and left it with you for your use.' "At that time, on hearing his words, Brahmadatta was greatly delighted and said [to the beggar], 'O kind man! You are at my side now. What do you wish to beg from me? I will bestow anything on you.' Accordingly, the copper bowl was returned to the wealthy man.

"The beggar then addressed King Brahmadatta in this way, 'O great king! If you want to joyfully bestow what I wish for on me now, I wish you, king, will make me king of all beggars of Vārāṇasī.' At that time, King Brahmadatta again asked him, 'Why do you now need to be king of the beggars? You should just beg, instead, for various other good things that you wish for, gold or silver, or ask for the best village in the country in order to make it your manor estate. I will then bestow it on you.' At that time the beggar again addressed the king, 'O king! If you joyfully bestow what I wish upon me, I now only want to obtain what I earlier wished for.' The king thereupon replied to him, 'I will leave it to your choice and simply follow your decision.'

"At that time, there were altogether five hundred beggars who depended on and dwelled in Vārāṇasī. The one who had begged [to be king of the beggars] summoned them all to gather and he said to them, 'I was now able to become the king of you. You must certainly listen to my discretion.' All the beggars then asked the [beggar] king, 'How will you now take action against us? What services will you cause us to perform?' At that moment, [the beggar king] said, 'You must all serve me together. Some 365

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of you will carry me on your shoulders. Some of you will carry me on your backs. All others will become my servants and walk closely around me.' Accordingly the five hundred beggars, after hearing this, followed his measures. Some carried him [on their shoulders], and some carried him on their backs. They traveled around everywhere, going to all places that had seats for eating and drinking, where [the beggar king] begged for [food and drink]. After begging, he brought the [food and drink] to a place where he distributed them and ate with [all the other beggars]. Through such expedient means he lived for a long time. "One time someone was eating a cake called modaka (mohutujia, which is called huanxi wan, "small ball of joy," in the Sui dynasty) by himself in a hiding place. The beggar king then took that food by force from the person and ran away with it. The king's followers, the five hundred beggars, ran after him and came to a remote place. Everyone was completely exhausted. Therefore they all spun round and round. The beggar king had strong physical powers; he ran, yet he was not tired. After going further, he turned around and gazed back into the distance. The five hundred beggars could not be seen at all. Since he did not see them [coming afer him], he then entered a garden, took some water and washed his hands, sat to one side, and was about to eat the food.

"Just before eating he gave rise to penitence. 'I am not proper now. Why did I take that person's food by force and further deceive the people who follow me? There is plenty of this food so even if I eat some it will not be exhausted. If there are various sages in the world, I pray that they will know my intention, and if they come here I will share [this food] with them.' "After [the beggar king] gave rise to this thought, a pratyekabuddha called Subhadra came flying high in the sky. Before the [beggar king's] eyes, [Subhadra] descended straight from the sky and [alighted] not far from [the beggar king]. [The beggar king] saw from a distance that the pratyekabuddha had a dignified manner, his steps were uniform and upright, and his deportment was ideal, neither slow nor hurried. After seeing this, [the beggar king] attained pure faith in the pratyekabuddha. On attaining pure faith, he thought in this way, 'The torment of poverty I received in the past and experience even now in the present time is entirely due to the 366

Fascicle 34

fact that I have not before met a field of merit like this and have not practiced almsgiving and offering with respect to such a person. "'If I had formerly met a field of merit like this, I would not have to experience the financial straits today, and also I would not have to be incessantly harassed by others and I could have lived [peacefully]. I will now offer this food to the hermit (i.e., the pratyekabuddha). I do not know whether or not he will accept it. If I receive his favor and he accepts it, I will pray that in the future I will avoid having a body that experiences the torment of poverty and dire straits.' After thinking this, he brought the food and offered it to the hermit.

"There is, however, a law for pratyekabuddhas that is to say that they can edify sentient beings only through revealing supernatural powers. There is no other law. When the pratyekabuddha received that food he left the earth, soaring up to the sky.

"[The beggar king] saw this and danced in joy, which filled his entire body. He could not control himself. In his great joy he placed the palms of his hands on top of his head and from a distance worshiped at the feet of that venerable pratyekabuddha. After worshiping in this way, he vowed, 'I pray that in my future life I will always meet the World-honored One in this way or one who is even greater than this [pratyekabuddha]. I pray that on hearing the Dharma spoken by the World-honored One just once I will be able to testify and understand it promptly. Again, I pray that in my future life I will be in a greatly virtuous, influential, and powerful clan and become a king who governs and edifies the people, and further that I will never [again] be among poor people.' He moreover made this vow, 'I will not fall into the evil realms eternally.'"

The Buddha said to all the bhikṣus in this way, "All you bhikṣus! If you have a question regarding who was the king of beggars in Vārāṇasī of that time, who offered the modaka cake to the pratyekabuddha, do not entertain a different view! He was Bhadrika Bhikṣu. On that occasion, the beggar king offered food to the pratyekabuddha. In accordance with the result of his conduct, he has presently been reborn in the Śākya clan, a great, powerful, noble clan. His [vast] wealth cannot be exhausted. Due to the vow he made in the past, he has now ascended the throne. Furthermore, due to 367

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A Forest of Pearls from the Dharma Garden, Volume V the vows he made in the past he does not fall into evil realms, is always reborn in the human realm or in heaven, and receives much happiness. In addition, due to the vows he made in the past he has now met me and was able to renounce the world, receive a complete set of [two hundred and fifty] precepts, and attain arhatship. I furthermore give him this prediction: 'Among my śrāvaka disciples, the superlative, the number one of those from powerful clans who have renounced the world is Bhadrika Bhikṣu.'" Verses say:

A wise person admires lofty principles. Aspiration is the cause for enlightenment. Coaching a crane, he soars over the Yi River. Whipping up his horse, he goes out of the imperial field. With the original prayer he makes a great vow. He receives Amitābha's body as a reward. Śākyamuni cultivated the eightfold holy path. He jumped over nine kalpas to former times. His voice flows all over the three realms of existence. He benevolently educates throughout the trichiliocosm. He conceals defilements and puts an end to delusions. Ordinary people and sages are completely happy. Sentient beings have the same resolution and path. Their minds are protected, benefited, and enlightened. The transmigration of birth and death is certainly exhausted eternally. How could he be the same as the transcendents in the philosophy of Laozi and Zhuangzi?

[End of] Fascicle Thirty-four of A Forest of Pearls from the Dharma Garden

368

Notes

Translator's Introduction

1 See Genmyō Ono, Bussho kaisetsu daijiten (Tokyo: Daitō Shuppansha, 1967), vol. 10, p. 5; Gajin Nagao, Seizan Yanagida, and Yūichi Kajiyama, eds., Daijō Butten, Chūgoku Nihon-hen, 3, Shutsusanzōki shū Hōon jurin (Tokyo: Chūō Kōronsha, 1993), p. 299; and Fumio Ōuchi, "Hōon jurin Chūgoku no mono to natta Bukkyō no sekai," Gekkan Shinika 9/3 (1998): 23-24.

2 Chusanzang jiji, T.2145:38b2-3. Sengyou of the Liang dynasty notes that this scripture is no longer extant.

3 The compilation of the Neidian boyao is explained in two Buddhist catalogues: the Lidai sanbao ji (T.2034:100a20-24) and the Da Tang neidian lu (T.2149:267b17-21). 4 See Li Yan's preface to the Fayuan zhulin, T.2122:269b5-6, and the Guang hongming ji, T.2103:246c11-12.

5 Fayuan zhulin, T.2122:269b10-11. The English translation of the quoted section is from Koichi Shinohara, trans., A Forest of Pearls from the Dharma Garden (Moraga CA: BDK America, Inc., 2019), Vol. I, p. 5.

6 Guang hongming ji, T.2103:246c15-16.

7 See Ono, Bussho kaisetsu daijiten, vol. 10, p. 5; Shinkō Mochizuki, Mochizuki Bukkyō Daijiten (Tokyo: Sekai Seiten Kankō Kyōkai, 1974), vol. 5, p. 4556. 8 Nagao, Yanagida, and Kajiyama, eds., Daijō Butten, p. 304. 9 Song gaoseng zhuan, T.2061:726c6-727a3.

10 Not all chapters have miracle stories. For example, among the twenty-eight chapters from Chapter Ten to Chapter Thirty-seven there are no miracle stories in Chapters Ten, Twelve, Fourteen, Twenty-one, Twenty-two, Twenty-eight, and Twenty-nine. 11 Yoshiteru Kawaguchi, "Hōon jurin ni mirareru itsuzon betsuzon kyō ni tsuite," Nanto Bukkyō 37 (1976): 83-102.

12 Nagao, Yanagida, and Kajiyama, eds., Daijō Butten, p. 307. 13 Ōuchi, "Hōon jurin Chūgoku no mono to natta Bukkyō no sekai," pp. 22-26. 369

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Fascicle 28

Chapter Twenty

14 15 16 17 18 19 20 21 22 23 24 25 26 27 The Dafangdeng daji nianfo sanmei jing 大方等大集念佛三昧經 refers to the Dafangdeng dajijing pusa nianfo sanmei fen 大方等大集經菩薩念佛三昧分 (T. 415; Skt. Mahāvaipulya-mahāsaṃnipāta-sūtra). In a hāni-kalpa the human life span decreases by a year every hundred years, going from eighty thousand years to ten years.

The Chinese character xia 下 ("to put down") is replaced with the character bu 不 ("not"), according to the Dafangdeng dajijing pusa nianfo sanmei fen, T.415:840a27. The Sanskrit name of this buddha, Nansheng 難勝, is unknown. His Chinese name is Nanshengwei 難勝威 in the relevant passage in the Dafangdeng dajijing pusa nianfo sanmei fen, T.415842a13-14, 18.

Ayuwang jing refers to the Ayuwang zhuan (T. 2042).

The Chinese character zhu 住 ("to live") is replaced with the character wang 往 ("to go"), according to the Za baozang jing, T.203:452c5.

The Chinese character man 縵 ("plain silk" or "slow") is replaced with the character man 瞞 ("to hide the truth"), according to the Za baozang jing, T.203:452c23. The following citation is not found in the Piyu jing 譬喻經 (T. 217) but it is found in the Jinglü yixiang, T.2121:237c6-18, in a citation from the tenth fascicle of the Piyu jing.

The following citation is not found in the Piyu jing but it is found in the Jinglü yixiang, T.2121:257c25-258a14, in a citation from the second fascicle of the Piyu jing and also in the Zhiguan fuxingchuan hongjue, T.1912:268b8-20.

The Chinese term hu 斛 is a unit of measurement for volume. In the Tang dynasty there were two kinds of hu: large, 60 liters, and small, 20 liters. The text has two Chinese characters, niu 牛 ("cow") and ju 筥 (meaning either taro or a round bamboo basket for holding rice), but the compound of these characters does not fit the context. Following the Zhiguan fuxingchuan hongjue, T.1912:268b9-10, which also has this story, I translated only the character niu 牛. The following citation is not found in the Piyu jing but it is found in the Jinglü yixiang, T.2121:258a155-258b8, in a citation from the fourth fascicle of the Piyu jing and also in the Cibei daochang chanfa, T.1909:938a22-b7.

The Shanxin jing 善信經 is not found in Taishō shinshū daizōkyō. The following section is found in the Jinglü yixiang, T.2121:12c7-13a5, in a citation from the second fascicle of the Shanxin jing.

The Chinese name of the madana tree is read motuoluo 摩陀羅 instead of moluotuo 摩羅陀.

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Notes

28 The following description is probably cited from the Jinglü yixiang, T.2121:14a21b6, and not from of the Garland Sutra, T.278:622c4-623a3. 29 The Chinese character su 蘇 (purple perilla) is replaced with the character su 酥 (koumiss), according to the Garland Sutra, T.278:623a1.

30 See Gaoseng zhuan, T.2059:406b26-c7.

31 According to the Gaoseng zhuan, T.2059:346b29-c1, and the Chu sanzang jiji, T.2145: 7b10-11, 97b8, the sutras were delivered to Chenliu 陳留, Shuinan 水南, and Cangheng 倉恒 temples.

32 Gaoseng zhuan, T.2059:346c5-6.

33 34 Master Shi might refer to Daoan 道安 (312-385).

Yue Guang 樂廣 was well known for his skill in discussion. His biography is found in the forty-third fascicle of the Jin shu 晉書.

35 "Six times a day" refers to three times in the daytime and three times at night during which Buddhist rites are performed.

36 The Chinese term dou 斗 is a unit of measurement of volume. In the Tang dynasty there were two kinds of dou: large, six liters, and small, two liters. 37 The Chinese term dan 石 is a unit of measurement for dry goods, such as grain, or a measure of weight. In the Tang dynasty one dan is 79,320 grams. 38 The Chinese character xiao 効 ("to imitate," "effect") is replaced with the character jiao 郊 ("suburbs"), according to the Xu Goaseng zhuan, T.2060:682a26. 39 The Chinese character bie 別 ("to part") is replaced with the character dao 到 ("to reach"), according to the Xu Gaoseng zhuan, T.2060:651c29, n. 37. 40 The seasonal day called hanshi 寒食 is designated as the one hundred and fifth day after the winter solstice. On this day the use of fire was prohibited, and food was supposed to be consumed cold. 41 The Chinese character qian 前 ("front") is replaced with the character bian 邊 ("edge"), according to the Xu Gaoseng zhuan, T.2060:652a24.

42 Xu Gaoseng zhuan, T.2060:652b12.

43 The Chinese character tang 唐 ("abrupt") between the characters huang 皇 and tai 泰 is deleted, according to the Xu Gaoseng zhuan, T.2060:652c22. 44 The phrase "Zhuanming said" is added here according to the Xu Gaoseng zhuan, T.2060:653a2.

45 The Chinese character chang 常 ("often") is replaced with the character chang 嘗 ("once"), according to the Xu Gaoseng zhuan, T.2060:653b29. The three Chinese characters zhang 張 ("to stretch"), he 河 ("river"), and jiang 江 ("river") are replaced 371

Notes

with the two characters qing 清 ("clean") and he 河 ("river"), according to the Xu Gaoseng zhuan, T.2060:653b29-c1.

46 The Chinese character deng 等 ("equal") is read as the character zhe 者 ("he who"), according to the Xu Gaoseng zhuan, T.2060:653c10.

47 The Chinese character bei 北 ("north") before the character jing 景 ("scenery") is read as the character bi 比 ("to compare").

48 The Deng Grove (Denglin 鄧林) was made from the cane of Kuafu, an overconfident person who engaged in a race with the sun. This story is found in the Haiwai bei jing 海外北經 of the Shanhai jing 山海經.

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Chapter Twenty-one

49 There are several different theories regarding the unit of measure for distance, a li 里, used by Xuanzang 玄奘 in the Da Tang xiyuji 大唐西域記. Shinjō Mizutani, Daitō saiiki ki (Tokyo: Heibonsha, 1999), vol. 1, pp. 264-265, concludes that Xuanzang's estimation of a li is roughly 400-440 meters.

50 The state called in Chinese Damo Tiexidi 達摩鐵悉 (Skt. Dharmasthiti) is unknown. Mochizuki, Bukkyō Daijiten, p. 3123, indicates that this state was located near present-day Wakhan. According to Daoxuan's Shijia fangzhi, T.2088:951c22, the state of Damo Tiexi is a former territory of the state of Tukhāra. 51 The Iron Gate is a mountain pass about three kilometers long located west of present-day Derbent (or Darband). 52 Usually the rainy retreat is from the sixteenth day of the fourth month to the fifteenth day of the seventh month.

53 The Chinese terms cun 寸 and fen 分 are units of length. In the Tang dynasty there were two kinds of cun and fen: a large cun is 3.6 centimeters and a small cun is 3 centimeters; a fen is one-tenth of a cun.

54 Mount Beiluipolu 北羅婆路 is given as Mount Biluosuoluo 比羅娑洛 in the Da Tang xiyuji, with the note, "called Xiangjian 象堅 (Skt. Pīlusāra)"; T.2087:875a24. 55 Mizutani, Daitō saiikiki, vol. 1, p. 205, suggests Nagarahāra should be Nagarahar. 56 See Da Tang xiyuji, T.2087:881a24 for the original sentence. To donate one's eyes to restore or confer eyesight to other people is one of the bodhisattva practices and is mentioned in various sutras. For example, see the story of King Śibi in the Zhuanji Baiyuan jing, T.200:218a22-c14.

57 This story is found in sutras such as the Za baozang jing, T.203:492a12-29 and the Guizimu jing, T.1262:290c6-291c8.

58 This story is found in various sutras. For instance, see the Pusa Shanzi jing, T.174:436b1-438b4.

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59 For example, see the Taizi Xudana jing, T.171:418c19-424a24. 60 See the story of the "one-horn hermit" in the Da zhidu lun, T.1509:183b1-c16. 61 See the Xianyu jing, T.202:359c8-360b7, for this story. 62 See the Xianyu jing, T.202:351b12c1, for this story. 63 This is a well-known jātaka story. See, for example, the Xianyu jing, T.202:351c26-352a25. 64 See the Xianyu jing, T.202:360b9-c13, for this story. 65 See the Zengyi ahan jing, T.125:818c5-819a21. 66 See the Xianyu jing, T.202:387b3-390b12, for this story. 67 In the Da Tang xiyuji, T.2087:885a3-4, the one whose eyes were gouged out is not Candra prabha but Kuṇāla, King Aśoka's son.

68 Xianyu jing, T.202:352b19-353b16.

69 The text mentioned here, the Da zhi lun, is not the Da zhidu lun 大智度論 composed by Nāgārjuna. It may refer to the Fazhi lun 發智論 (Skt. Abhidharma-jñāna-prasthāna) composed by Kātyāna; see the Da Tang xiyuji, T.2087:889c4. 70 The Chinese character li 釐 in the first mention of the name Youpoli means "to revise," while it is the character li 離,"to leave," in the latter reference. 71 Mizutani, Daitō saiiki ki, vol. 2, p. 155, n. 1, suggests that the origin of the Ganges River mentioned here is not the headwaters in the Himalayas but the area of presentday Hardwār, where the Bhāgīrathi River and the Alaknanda River join and form tributaries of the Ganges River.

72 Da Tang xiyuji, T.2087:893a20-21.

73 The Chinese term bu 步 is a unit of length. The definition of one bu varies as equivalent either to a step, two steps, six chi, six chi and four cun, or eight chi. I translate bu as "pace."

74 The term "lion's seat" usually refers to a seat for the Buddha or an eminent monk, but in this case it probably means a royal throne. 75 A boy king (tongzi wang 童子王) appears as a king of the state of Jiamolouduo 迦摩 縷多國 in Xuanzang's biography in the Xu Gaoseng zhuan, T.2060:453a22-b12. 76 See the Guang Bai lun ben 廣百論本 (T. 1570) for Xuanzang's translation of this treatise. 77 Each of the four Śākya men became the kings of Uḍḍiyāna, Bāmiyān, Hīmatala, and Śami respectively. See Da Tang xiyuji, T.2087:901c2-16. 78 Da Tang xiyuji, T.2087:902a13-14.

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Notes

79 For Cunda see the Chang Ahan jing, T.1:18a23-c29. 80 For Subhadra see the Chang Ahan jing, T.1:25a1-b26. 81 For the story of Vajiradhara see the Foru niepan miji Jingang lishi ailian jing, T.394: 1116a19-1118a6.

82 This jātaka tale is found in several Buddhist scriptures; for example, see the Liuduji jing, T.152:17a19-b29.

83 This jātaka tale is also found in several Buddhist scriptures; for example, see the Sifen lü, T.1428:940a7-25.

84 This jātaka tale is also found in several Buddhist scriptures; for example, see the Liuduji jing, T.152:12b29-13a4.

85 This jātaka tale is found in several Buddhist scriptures; for example, see the Zhuanji Baiyuan jing, T.200:221b27-c19.

86 See Mizutani, Daitō saiiki ki, vol. 2, p. 370. 87 For this story see the Za baozang jing, T.203:452b18-453c1. 88 The text titled Pumenzhu 普門住 cannot be identified. In the Da Tang xiyuji, T.2087: 909a21, the sutra expounded by the Buddha here is the Pumen tuoluoni 普門陀羅尼 (Skt. Samantamukha-dhāraṇī).

89 This is Xuanzang's misunderstanding. King Aśoka is the grandson of Candragupta, founder of the Maurya dynasty, and the son of Bindusāra and Subhadrāngī. See Mizutani, Daitō saiiki ki, vol. 3, p. 29, n. 2. 90 Da Tang xiyuji, T.2087:915a3-4.

91 Da Tang xiyuji, T.2087:915a16-b3.

92 According to ancient Indian cosmology, there are the three layers of different elements: the wind layer on the bottom, the water layer in the middle, and the gold layer on the top. The earth is included in the gold layer. 93 The months of da shenbian 大神變 refer to the first, fifth, and ninth months for purification. Here the term refers only to the fifteenth day of the first month in the Chinese calendar.

94 For the story of the bodhi tree see the Da Tang xiyuji, T.2087:915b27-c25. 95 Their Sanskrit names cannot be identified. 96 The Chinese character di 帝 ("emperor") is replaced with the character di 弟 ("younger brother").

97 Mount Tianyan 闐顏 is located in Central Asia. 98 A similar story is found in the Fo bexingji jing, T.190:803c6-804a18. A woman 374

Notes

donated an old robe to the Buddha, and the Buddha washed it in a river created by Śakra-devendra and dried it on rocks brought by the god for the Buddha's sake. 99 For this section, the Da Tang xiyuji, T.2087:917c, says that there is a stupa at the place where two wealthy persons offered a wheat-honey cake to the Buddha. 100 Mishasaibu Hexi Wufenlü, T.1421:103a24.

101 The three Kāśyapa brothers are Uruvilvā-kāśyapa, Nadī-kāśyapa, and Gayā-kāśyapa; see the Da Tang xiyuji, T.2087:917c22.

102 Mizutani, Daitō saiiki ki, vol. 3, p. 105, n. 3, suggests that Xuanzang might have here mixed up the days of completing the Buddha's "supernatural transformation" months with the date the Buddha entered parinirvāṇa.

103 Siṃhala is the Sanskrit translation of Laṅkādvīpa (present-day Sri Lanka). 104 The jātaka tale of the decorated elephant is found in the Fo benxingji jing, T.190: 910b5-911b23, and the Za baozang jing, T.203:456a2-b22.

105 Za baozang jing, T.203:488c25-489b10.

106 Zengyi ahan jing, T.125:773c20-775b28.

107 Zengyi ahan jing, T.125:803b11-20.

108 Mizutani, Daitō saiiki ki, vol. 3, p. 137, n. 1, points out that this description is not correct; Mount Vipula should be to the east of the north gate of the city, while Mount Baibhāra is on the west side.

109 The Xu Gaoseng zhuan, T.2060:451c6, says the top wall instead of the lowest wall. 110 The Chinese character bo 波 ("waves") is added after the character yan 沿 ("along"), according to the Xu Gaoseng zhuan, T.2060:452b21.

111 The Chinese character zhuan 傳 ("biography") is replaced with the character fu 縛 ("to bind"), referring to the relevant passage in the Xu Gaoseng zhuan, T.2060:452b24. 112 Da Tang xiyuji, T.2087:934b22-23.

Fascicle 30

Chapter Twenty-two

113 The following citation is from the Sifen lü shanfan buque xingshi chao, T.1804:21b29c1. 114 115 The Sanskrit term duṣkṛta (tujiluo) refers to the least serious among the five categories of violations of the two hundred and fifty precepts for bhikṣus. The violator repents of his sin by himself or confesses to another monk.

The Sanskrit for the Chinese jiemo 羯磨 is karman, commonly translated into English as "deed" or "action" (karma). It generally refers to rites and proprieties in the sangha. 375

Notes

Here, all seven deeds are concerned with punishments for monks who commit an offense: (1) to move an offender from his current dwelling to another locale, (2) to reproach an offender who is given to disputing, who committed evil, and who criticized the Three Treasures, temporarily suspending his rights as a monk, (3) to decide to suspend an offender's rights, (4) to cause an offender who did something against the Dharma to a layperson to apologize to the layperson, (5) to expel from the sangha an offender who does not admit to having been in the wrong, (6) to disqualify an offender who does not repent of his sin to a monk and expel him from the sangha, and (7) to expel an offender who never gives up wrong views.

116 The Chinese character dang 當 ("ought to," "must") is replaced with the character chang 常 ("always"), according to the Nirvana Sutra, T.374:383c5. 117 The Sanskrit equivalent to the Chinese name Juede 覺德 is unknown. 118 The Sanskrit equivalent to the Chinese name Youde 有德 is unknown. 119 The offenders of the four grave offenses are exiled from the sangha. See note 114 for duṣkṛta.

120 The sentence "If, on the contrary, [bhikṣus] learn these things" is not found in the Nirvana Sutra.

121 The Chinese character xu 䴰 (a person's first or last name) is replaced with the character yi 䴬 ("wheat husks"), according to the Nirvana Sutra, T.374:421c11. 122 The sentence "If one preaches the sutra under these wrong conditions" is added on the basis of the description found in the Nirvana Sutra, T.374:467c22-23. 123 Fozang jing, T.653:793b26.

124 The Moheyan dabaoyan jing 摩訶衍大寶嚴經 refers to the Puming Pusa hui di sishisan 普明菩薩會第四十三 of the Da Baoji jing, T.310:631c17-638c3.

125 The Sanskrit equivalents for the names of these bhikṣus are unknown. 126 The Chinese name Yiqiexiang 一切相 is read as Yiqieming 一切明 according to the Fozang jing, T.653:795b23-28. The Sanskrit equivalent is unknown. 127 The Jiashe jing 迦葉經 refers to the Mohe jiashe hui in the Da Baoji jing, T.310: 501b12-514b7).

128 The Chinese characters ershi 爾時 ("at that time") are replaced with the character jin 今 ("now"), according to the Da Baoji jing, T.310:503c20.

129 The Chinese character zheng 正 ("right") is replaced with the character wu 五 ("five"), according to the Dafangdeng daji jing, T.397:381b28-29.

130 The Sanskrit equivalent of the Chinese name Wushengyi 無勝意 is unknown. 131 In the Dafangdeng daji jing, T.397:167b26, the Chinese character chao 潮 ("tide") is used instead of the character hu 湖 ("lake").

376

Notes

132 There are several different Sanskrit equivalents for the Chinese name Wusheng 無勝, but there is no clue to identify which one is most suitable. 133 The Dafangdeng daji jing, T.397:168a10, has the thirteenth day instead of the twelfth day.

134 The following passage is directly quoted from the Ji shenzhou sanbao gantong lu, T.2106:431a5-7, not from the Ru Dasheng lun (T. 1634).

135 Regarding the Sanskrit equivalents for the names of the sixteen arhats, there are some differences. For instance, the thirteenth arhat, in Chinese Yinjietuo 因揭陀, is shown as Aṅgaja (Mochizuki, Mochizuki Bukkyō Daijiten, vol. 1, p. 175), Iṅgata (Oda, Bukkyō Daijiten, p. 1775), Iṅgada (Ono, Bussho kaisetsu daijiten, vol. 7, p. 204), or Aṅgada (Ciyi, comp., Foguang dacidian [Gaoxiong: Foguan chubanshe, 1997], p. 2300). I follow the first source listed for all the arhat names. Moreover, I have indicated as many Sanskrit terms for the places they reside as possible, some of which are transliterations of Chinese terms.

136 The Sanskrit term pañca-vārṣika refers to an assembly to provide alms to both sangha members and laypeople, which is held every five years.

137 The Chinese character chang 長 ("long") is replaced with the character duan 短 ("short"), according to the Da Aluohan Nantimiduoluo suoshuo fazhuji, T.2030:13b26. 138 The Chinese character hua 化 ("to change") is replaced with the character bei 北 ("north"), according to the Youposai jie jing, T.1488:1034b16. 139 The Chinese character fo 佛 ("buddha") is added to boji 鉢記 ("records of the bowl"). The Chu sanzang jiji, T.2145:39a16, Sengyou's catalogue compiled around 515, lists the Foboji as a Chinese indigenous scripture, but the text is no longer extant. This section, however, was quoted in its entirety in the Sifen lü mingyi biaoshi, X.744:570b1-5, complied by Hongzan in 1630, and that quotation has foboji 佛鉢記 instead of boji 鉢記.

140 The Sanskrit equivalent of the Chinese name Shuangtongmu 雙瞳目 is unknown. Fascicle 31

Chapter Twenty-three

141 The Chinese character bai 白 ("to state") is replaced with the character qiu 囚 ("to imprison"), according to the Sheng jing, T.154:78c29.

142 The Chinese character chi 勅 ("to order") is replaced with the character qian 遣 ("to dispatch"), according to the Sheng jing, T.154:79a13.

143 The Chinese character xiang 象 ("elephant") is replaced with the character xiang 像 ("image"), according to the Xianyu jing, T.202:432a27.

144 The Chinese character su 蘇 (purple perilla) is replaced with the character su 酥 (koumiss), according to the Za baozang jing, T.203:493b5. 377

Notes

145 The Chinese character wei 違 ("to go against") is replaced with the character yuan 遠 ("far"), according to a similar verse in the Guang hongming ji, T.2103:198c15. 146 The Chinese characters yuan xiang 元象 ("original elephant") are replaced with the characters wu xiang 無像 ("no image"), according to a similar verse in the Guang hongming ji, T.2103:198c15.

147 These province names are from Daoshi's time.

148 The text says, "During the beginning of the Yongjia era he passed away," but there is a discrepancy: the Yongjia era is 307-313, but according to the Gaoseng zhuan, T.2059:392a11-12, Beidu died in the third year of the Yuanjia era (426). I follow the year given in the Ji shenzhou sanbao gantong lu, T.2106:433b27. 149 The Chinese character qie 切 ("to cut") is replaced with the character chu 初 ("first, early"), according to Shaoshi's biography in the Gaoseng zhuan, T.2059:392c29-393a1. 150 The Chinese character jun 郡 (prefecture) is replaced with the character pi 郫 (place name), according to Shaoshi's biography in the Gaoseng zhuan, T.2059:393, n. 2. 151 The Chinese character ling 靈 ("the spirit") is replaced with the character yun 雲 ("cloud"), according to Shaoshi's biography in the Gaoseng zhuan, T.2059:393a16. 152 The Chinese character zai 在 ("to be alive") is replaced with the character li 立 ("to build"), according to Senghui's biography in the Gaoseng zhuan, T.2059:393c4. 153 The Chinese character qu 屈 ("to bend") is replaced with the character ju 居 ("to dwell").

154 The Chinese character qu 屈 ("to bend") consists of the characters shi 尸 ("corpse") and chu 出 ("to come out").

155 Fahua jing, T.262:56c12-13.

156 Lai village in Ku county is east of present-day Luyin county in Henan province. 157 There are two different theories regarding this pass: it is either Dasan Pass in present-day Shaanxi province or Hanyu Pass in present-day Henan province. 158 The Chinese character men 門 ("gate") is replaced with the character wen 聞 ("to hear").

159 The Chinese character kang 糠 ("rice bran") is replaced with the character geng 粳 ("nonglutinous rice").

Chapter Twenty-four

160 The Chinese character ju 居 ("to dwell") is replaced with the character jun 君 ("sovereign"), according to the Fo benxingji jing, T.190:879a23. 161 The ke shell is a kind of cowry. The exterior of the shell is yellowish-black, and the inside is pure white.

378

Notes

162 The Chinese character kang 糠 ("rice bran") is replaced with the character geng 粳 ("nonglutinous rice"), according to the Fo benxingji jing, T.190:881a5. 163 The Chinese character zhu 諸 ("all") is deleted.

164 The Chinese character wo 我 ("I") is replaced with the character fu 復 ("again"), according to the Fo benxingji jing, T.190:881b3.

165 Zhao is a region in the southern part of present-day Hebei province, the eastern part of Shandong province, and north of the Yellow River in Henan province. 166 This incident is known as Wuchong yu 巫蠱獄; Jiang Chong 江充 falsely accused Crown Prince Wei 衛 of causing his father, Emperor Wu, to fall ill through sorcery, which led him to rebel and commit suicide; the Crown Prince was later cleared of the charge. 167 The Chinese term tongbo 桐柏 literally means paulownia and cypress. 168 The Funiao fu 鵩鳥賦 is found in the thirteenth fascicle of the Wenxuan 文選. 169 The Chinese character zhi 治 ("to administer") is replaced with the character ye 冶 ("to smelt").

170 Ti Ying 緹縈 was a filial daughter who lived during the reign of Emperor Wen 文 of the Former Han dynasty. She tried to save her father who had been sentenced to corporeal punishment by offering herself as a slave. 171 This expression is found in the Shiji 史記, juan 47, Kongzi shijia 孔子世家, and in the Kongzi jiayu 孔子家語, Bianwu 辯物. See Hsien-yi Yang and Gladys Yang, trans., Selections from Records of the Historian (Peking: Foreign Languages Press, 1979), p. 5. 172 The Chinese term sangeng 三更 means the two-hour span between midnight and 2:00 A.M.

173 A more detailed narrative of the last story appears in the eighth fascicle of the Yiyuan 異苑.

174 Kongzi jiayu 孔子家語, Bianwu 辯物.

175 Shiji 史記, Qin Shihuang benji 秦始皇本紀; see Nienhauser, ed., The Grand Scribe's Records, vol. 1, p. 151.

Fascicle 32

Chapter Twenty-five

176 Following the Da zhuangyan famen jing, T.818:825b1, her name is read Sheng Jinse Guangming De 勝金色光明德 instead of Jinse Guangming Weide 金色光明威德. The Sanskrit equivalent for the name is unknown.

177 The Chinese character zi 子 ("son" or "child") is added after the characters zhangzhe 長者 ("wealthy man"), according to the Da zhuangyan famen jing, T.818:832b6. 178 The Chinese characters puzou 悑走 ("to be frightened and run away") are changed 379

Notes

to the characters buwei 怖畏 ("to be frightened"), according to the Zhuanji Baiyuan jing, T.200:253b24.

179 Probably "male" and "female" are used in reverse order here. 180 Laozi Daode jing 老子道德經, Chap. 13; Legge, trans., The Dao de jing ji Zhuangzi quan ji, p. 104.

181 Chunqiu Zuozhuan 春秋左傳, Zhaogong's 昭公 seventh year; Legge, trans., The Chinese Classics, vol. 5, p. 617 (right column). The Chinese character neng 能 ("able to") is read as xiong 熊 ("bear").

182 Shiji 史記, juan 9, Lü Taihou benji 呂太后本紀; Nienhauser, ed., The Grand Scribe's Records, vol. 2, pp. 125-126.

183 The Revolt of the Seven States refers to the historical fact that seven states, including Wu 吳 and Chu 楚, rebelled against the Han dynasty in 154 B.C.E. 184 See the Lunyu 論語, Wei Linggong 衛靈公 for Confucius's hardship in Chen state; Legge, trans., The Chinese Classics, vol. 1, p. 294, chap. 1, n. 2. 185 Qi Xie's Records (Qi Xie ji 齊諧記) was compiled by Dongyang Wuyi 東陽無疑 of the Liu-Song dynasty. The term qi xie 齊諧 originally appears in the Zhuangzi 莊子, Xiaoyaoyou 逍遙遊. There are two different interpretations for the term: it is either the name of a book circulated in the state of Qi 齊 or the name of a person who was good at making jokes.

186 The three Chinese characters e 惡 ("bad" or "evil"), jia 佳 ("good"), and fan 反 ("reverse") after the name Nüwa 女娃 indicate the pronounciation of the character wa 娃 by the rapid enunciation of the characters e and jia. 187 See Cheng, Hsiao-Chieh, et al., trans., Shan Hai Ching: Legendary Geography and Wonders of Ancient China (Taibei: Committee for Compilation and Examination of the Series of Chinese Classics, National Institute for Compilation and Translation, 1985), pp. 60, 164.

188 The story of Huang's 黃 mother in Jiangxia 江夏 prefecture is found at 531b18-21, above. This story is originally from the Soushen ji 搜神記.

Chapter Twenty-six

189 The Shanjianlü piposha (T. 1462) is very similar to the Pāli Samantapāsādikā. 190 The two Chinese characters yun he 云何 ("how is it that?") are not found in the Apitan bajiandu lun, T.1543:779c14.

191 The Chinese character bu 不 ("not") is added before the character hui 迴 ("to turn"), according to the Apitan bajiandu lun, T.1543:780a7. "Wrong merit" (Skt. apuṇya) refers to unworthy acts in the realm of desire.

380

Notes

192 The Chinese character wang 王 ("king") is added after the character da 大 ("great"), according to the Za baozang jing, T.203:490b6.

193 The Chinese character che 車 ("vehicle") is added after the character bao 寶 ("gem"), according to the Za baozang jing, T.203:490c15.

194 A meditation stick (staff or cane), chanzhang 禪杖, is a bamboo stick used to tap sleeping meditators on the shoulders to wake them up.

195 According to the Sōshinki, the Chinese state name Zhusongmin 注送民 is replaced with Wangmangshi 汪芒氏, which existed during the dynasties of Xia 夏 or Shang 商. Its capital city was located in present-day Wukang 武康 county in Zhejiang 浙江 province. See Sōshinki, p. 301, n. 2.

196 The Chinese character yong 永 ("eternal") is replaced with the character yuan 元 ("the beginning").

197 The Chinese character qian 塹 ("trench") is replaced with the character ji 墼 ("unbaked tile"), according to the Xu Gaoseng zhuan, T.2060:693c23. 198 The Chinese character ri 日 ("day") is replaced with the character yue 曰 ("to say"), according to the Xu Gaoseng zhuan, T.2060:693c24.

199 The Chinese character diao 弔 ("to mourn") is replaced with the character shi 師 ("to teach"), according to the Xu Gaoseng zhuan, T.2060:5695b28. 200 Usually the five kinds of suffering refers to birth, illness, aging, death, and separation from loved ones. Here, the term probably means suffering from various torments in hell. Fascicle 33

Chapter Twenty-seven

201 Liu Yin 劉殷 in the Jin 晉 dynasty was a man who wanted to give some aconite to his grandmother in midwinter, but it was impossible to find it. He cried out, and in response to his grief and filial piety, aconite grew. See the Kokuyaku Issaikyō, Shidenbu 7, p. 309, n. 37.

202 Kokuyaku Issaikyō, Shidenbu 7, p. 309, n. 38.

203 Huainanzi 淮南子, Lanming xun 覽冥訓; English translation in Charles Le Blanc, Huai-nan Tzu: Philosophical Synthesis in Early Han Thought (Hong Kong: Hong Kong University Press, 1985), p. 105, 2a6.

204 Kokuyaku Issaikyō, Shidenbu 7, p. 310, n. 40.

205 This bhikṣu is also called Śroṇaviṃśatikoṭi in Sanskrit. 206 The Chinese character de 得 ("to attain") is replaced with the character de 德 ("virtue"), according to the Foshuo zhude futian jing, T.683:778c5.

207 The Chinese character shi 施 ("to act" or "to bestow") is deleted after the characters 381

Notes

zhenbao 珍寶 ("jewels and valuables"), according to the Foshuo zhude futian jing, T.683:778c9.

208 The following citation is not found in the Piyu jing (T. 217). 209 The Chinese term wusuozhe 無所著 is one of the ten epithets for the Buddha, usually called yinggong 應供, arhat ("one worthy of almsgiving").

210 The Chinese character qie 切 ("to cut") is added after the character yi 一 ("one"), according to the Xuda jing, T.73:879c13.

211 The Fo zai jin'guan jingfu jing 佛在金棺敬福經 (Sutra of Respect and Merit of the Golden Coffin in Which the Buddha Rests) is a Chinese indigenous sutra listed in the Da Zhou kanding zhongjing mulu, T.2153:472c2, a catalogue of Buddhist scriptures compiled in 695. CBETA contains two different texts similar to this sutra: the Fo zai jin'guan shang zhulei jing 佛在金棺上囑累經 (ZW4n43a) and the Rulai zai jin'guan zhulei qingjing zhuangyan jingfu jing 如來在金棺囑累莊嚴敬福經 (ZW4n43b). The passages quoted here appear in both texts.

212 The Zuofu jueyi jing 罪福決疑經 is a Chinese indigenous sutra listed in the Buddhist catalogues compiled in the seventh century, such as the Da Tang neidian lu, T.2149:335c25, and the Kaiyuan shijiao lu, T.2154:677a7. The entire text is, however, no longer extant.

213 Information on the text titled Waiguo ji 外國記 cannot be found, but the citation comes from the Gaoseng Faxian zhuan, T.2085:860b18-c1. The Jinglü yixiang, T.2121:30a11-21, has a very similar passage and says that it is derived from the Waiguo ji. 214 The Chinese character liang 兩 ("two") is replaced with the character nan 南 ("south"), according to the Gaoseng Faxian zhuan, T.2085:860b23.

215 The Chinese character jie 界 ("boundary") is replaced with the character wei 謂 ("to think"), according to the Gaoseng Faxian zhuan, T.2085:860b27. 216 The Chinese characters shang hui tu 上灰土 ("on the dust") are read as hui shang shi 恢上士 ("inherent in bodhisattvas"), according to the Zaoli xingxiang fubao jing, T.693:789c6.

217 "Flying emperor" (feixingdi 飛行帝) is an old translation of the term "wheel-turning noble king" (zhuanlun shengwang 轉輪聖王; Skt. cakravartin). There are four kinds of wheel-turning kings according to the different qualities of the wheel, of which the golden-wheel flying emperor (or king) is one.

218 The second heaven refers to Trāyastriṃśa Heaven in the realm of desire. 219 The text called Sapoduo zhuan 薩婆多傳 is unknown. The Chuyao jing, T.212:674b24, mentions the story of sixty bamboo boxes containing gold and grain. 220 The Chinese character chuan 船 ("ship") is deleted, according to the Sapoduo lun (i.e., Sapoduo pini piposha, T.1440:545b27.

382

Notes

221 The following citation is not found in the Piyu jing. 222 The following citation is not found in the Piyu jing. 223 The Chinese character zhi 知 ("to know") is deleted, according to the Mohechatou jing, T.696:797, n. 13.

224 An English translation for the Chinese term aina 艾納 is unknown. It is a kind of scent produced in a region in the west of China derived from green moss that grows on the bark of pine trees.

225 Ghṛta is a dairy product similar to yogurt.

226 Huancao 浣草 refers to the plant Asparagus cochinchinensis. 227 This citation from the Foshuo zhude futian jing 佛說諸德福田經 has appeared earlier in this fascicle, 538a25-b4.

228 The following section is not found in the Shisong lü (T. 1435). 229 The Chinese character wai 外 ("outside") is replaced with the character shui 水 ("water"), according to the Mohe sengqi lü, T.1425:509a29. 230 The section from 544c27-545a2 is verbatim with this section from 544c2-26, and has been deleted from the translation.

231 The Chinese term bu qing zhi you 不請之友 ("friends who help others without being asked to do so"; Skt. anadhīṣṭa-kalyāṇamitra) refers to bodhisattvas who approach and aid sentient beings as their friends.

232 The Chinese compound yinggan 應感 ("responsiveness and receptivity") is read as ganying 感應 ("receptivity and responsiveness").

233 The Chinese character zhong 重 ("to repeat") is replaced with the character wan 晚 ("later"), according to the Xu Gaoseng zhuan, T.2060:694a29. 234 Following the Xu Gaoseng zhuan, T.2060:695a21, the passage bing er xie lou 并二 挾樓 ("both embraced a tower,") is read as bing xie er lou 並夾二樓 ("completely embraced two towers.")

235 The Chinese character xue 雪 ("snow") is replaced with the character lei 雷 ("thunder"), according the Xu Gaoseng zhuan, T.2060:695, n. 4.

236 "Turning [the pages of] sutras" later became a ritual performance in which the first several lines of a sutra are chanted and the rest is skipped while the sutra text is held up and its pages/leaves are allowed to turn.

237 The Chinese character kan 龕 ("a niche for an idol") is replaced with the character kan 堪 ("fit for"), according to the Xu Gaoseng zhuan, T.2060:698a28. 238 The Chinese character san 散 ("to scatter") is added after the character xu 須 ("to have to"), according to the Xu Gaoseng zhuan, T.2060:698b6. 383

Notes

239 The passages in the square brackets have been added, according to the Xu Gaoseng zhuan, T.2060:698b11-12.

240 The Chinese character ling 令 ("to order") is deleted, according to the Xu Gaoseng zhuan, T.2060:698b15.

241 Chan Master Da 達 cannot be identified. Kokuyaku Issaikyō, Shidenbu 10, p. 217, n. 6, lists several monks as likely candidates, but his identity is still unknown. 242 Xu Gaoseng zhuan, T.2060:698c29.

243 The passage in the square brackets has been added, according to the Xu Gaoseng zhuan, T.2060:654b24-25.

244 The Chinese character xia 夏 ("summer") is replaced with the character jie 解 ("to unfasten"), according to the Xu Gaoseng zhuan, T.2060:654b28. 245 It is given as the tenth year (636), according to the Xu Gaoseng zhuan, T.2060:654c13. 246 The Chinese character su 素 ("plain") is replaced with the character ye 業 ("work"), according to the Xu Gaoseng zhuan, T.2060:654c23.

247 Lake Anavatapta was named after the lake in Buddhist cosmology that is believed to be located in the northern part of the Himalayas and is the origin of the four main rivers of Jambudvīpa.

248 The passage in the square brackets was added, according to the Xu Gaoseng zhuan, T.2060:655b16-17.

249 The Chinese characters sui 雖 ("although") and za 雜 ("miscellaneous") are replaced with the characters wei 唯 ("only") and li 離 ("to leave behind"), according to the Xu Gaoseng zhuan, T.2060:655c1.

Fascicle 34

Chapter Twenty-eight

250 The Chinese compound sishuang babei shier xianshi 四雙八輩十二賢士 ("those of the eight stages of sainthood [in the Hinayana] and the twelve people of high moral standing") appears in the Zengyi ahan jing, T.125:668a4-5; the Dafangbian fo baoen jing, T.156:141b24; the Chuyao jing, T.212:654c10, 691a21, 756a1-2; and additionally the Fenbie gongde lun, T.1507:36a10-11.

251 The Chinese character wo 我 ("I") is replaced with the character jiao 教 ("teaching"), according to the Fenbie gongde lun, T.1507:36b12.

252 Fochui banniepan lüeshuo jiaojie jing, T.389:1110c22, 1112b11-12. 253 A śiśumāra is a mugger or a type of shark that lives in the Ganges River. 254 The Chinese term muhuan 木槵 is the name of a tree (Sapindus detergens roxb), called in Sanskrit ariṣṭa. Its seeds are often used to make Buddhist prayer beads. 384

Notes

255 The king's name, Boliuli 波瑠璃, is the Chinese reading. The Sanskrit term is unknown. 256 This citation is not found in the Piyu jing but it is found in the Jinglü yixiang, T.2121:236a25-b2, in a citation from the Piyu jing.

257 See A Forest of Pearls from the Dharma Garden, Vol. IV, p. 292, n. 84. There is an extensive explanation for the Chinese terms can 慚 (Skt. hrī) and kui 愧 (Skt. apatrāpya) in fascicle 23, chap. 14, of the Fayuan zhulin, T.2122:453c8-457a3. 258 The Weiwu sanmei jing 惟無三昧經 is a Chinese indigenous scripture listed in Seng you's catalogue, Chusanzang jiji, T.2145:38c1. The complete text has not yet been found. Chapter Twenty-nine

259 The Sanskrit equivalent for the Chinese name Mianshanyue 面善悅 is unknown. 260 The Sanskrit equivalent for the Chinese name Bazhong-chenlao 拔眾塵勞 ("to uproot numerous defilements") is unknown.

261 The Sanskrit equivalent for the Chinese name Dengxing 等行 ("to practice equally") is unknown.

262 The Sanskrit equivalent for the Chinese name Xiaomingdengyaotuo 消冥等要脫 ("to disperse darkness is equally necessary to liberation") is unknown. 263 The Sanskrit equivalent for the Chinese name Chufaxin nianlikongwei guiyichaoshou 初發心念離恐畏歸依超首 ("with the first thought to awaken aspiration for bodhi, leave behind fear, take refuge in [the Buddha], and become outstanding") is unknown. 264 The Sanskrit equivalent for the Chinese name Shanxuanze 善選擇 ("good choice") is unknown.

265 The Sanskrit equivalent for the Chinese name Jingangbuji 金剛步迹 ("vajra footprint") is unknown.

266 The Sanskrit equivalent for the Chinese name Juebian 覺辯 ("awakening and debating") is unknown.

267 The Sanskrit equivalent for the Chinese name Baozhishou 寶智首 ("honorably intelligent head") is unknown. 268 The Sanskrit equivalent for the Chinese name Chisuonian 持所念 ("to hold to what one thinks") is unknown.

269 The Sanskrit equivalent for the Chinese name Huaimomandubu 壞魔慢獨步 ("to destroy a devil that is rude and unrivaled") is unknown.

270 The Sanskrit equivalent for the Chinese name Changzhaoyao 常照曜 ("continually shining") is unknown.

271 The Sanskrit equivalent for the Chinese name Chufaxin butui zhuanlun chengshou 初發心不退轉輪成首 ("to not retrogress in proceeding to highest enlightenment from 385