佛祖統紀 36

English (machine translation) 36

Language: English

36.1

Compiled by the śramaṇa Zhipan of Donghu in Siming during the Xianchun reign period of the Song dynasty.

36.2

Treatise on the Prosperity and Decline of the Dharma, Fascicle 17, Part 3.

36.4

Emperor Wu (Sima Yan received the abdication of Wei)

In the second year of the Taishi reign period, Cavalier Attendant Xun Xu made twelve golden statues of the Buddha and bodhisattvas in Luoyang, which radiated great light. The people of the capital competed to gather, gaze, and pay homage.

36.6

In the fourth year, the śramaṇa Zhu Fachong reached Mount Lu in Xiangzhou. The shrine deity requested that he bestow the pure precepts, and relinquished the shrine to become a monastery.

36.7

Yang Hu, Commander-in-Chief of Jingzhou, made daily provisions for a monastery on Mount Wudang. When someone asked the reason, Hu said: 'In a previous life I had many transgressions, but relying on the construction of this monastery I obtained deliverance halfway through. Therefore my sentiments of making offerings are especially devoted to this place.'

36.8

The author remarks: The Book of Jin states that Yang Hu knew his previous life was as a son of the Li clan and was able to retrieve the gold ring he used to play with. Now, the statement here that in a previous life he built this monastery refers to the life before his previous life. In the world, the retributions of sin and blessing do not err; how could one not take this as a mirror? That Hu was able to know his previous lives is what Buddhism calls the supernormal knowledge of past lives (pūrvanivāsānusmṛti-jñāna). Hu must have studied Buddhism and attained results, manifesting in bodily form in the world.

36.9

In the second year of the Taikang reign period, Liu Saha of Bingzhou, whose livelihood was hunting, died suddenly. Two men directed him to go northwest. Reaching hell, he saw a golden holy being. Those beside him said: 'This is the Great Being Guanyin.' [Guanyin] said to Saha: 'Your sins warrant entering hell. You may go to the five places where King Aśoka stupas exist—Luoyang, Linzi, Jianye, Maoyin, and Chengdu—to prostrate, repent, and reform. Furthermore, there are two stone statues in Wuzhong made by ghosts and spirits dispatched by King Aśoka; if you are able to go and worship them, you will not fall into hell.' [Guanyin] also said: 'Whenever generating merit on behalf of the deceased, the full moon of the seventh month is when the śramaṇas conclude the summer retreat; offering provisions at this time is extraordinarily superior. If preparing offering requisites and vessels, explicitly write on a label: "Offered to the Three Jewels on behalf of so-and-so"; the merit will be all the greater. When śramaṇas and white-robed laity notice their sins and past transgressions, if they can reveal them themselves, not missing any particular detail, and diligently and sincerely repent, their sins will be extinguished. If ashamed to set them forth before the assembly, one may silently confess and state them before an image; if no particulars are missed, the sins will also be eradicated. If anything is omitted without intentional concealment, the retribution received will still be light. When a good person recites scriptures, the ground becomes diamond, though people with physical eyes cannot see it.' (The Biographies of Monks contain a great deal about this, which is not fully recorded here.) Having revived, he then left home, taking the name Huida. He searched everywhere in the mountains and marshes of Kuaiji. Reaching Mount Wushi in Mao County, at night he heard the sound of an underground bell. After three days, there were seven Indian monks circumambulating in mid-air, and a square platform welled up from the ground. Chopping the earth to seek it, he obtained a jewelled stupa containing relics. Six monks soared into the air and vanished, while one monk transformed into a black stone, which was why the mountain was so named. The stupa's colour was like green stone, one foot four inches high and seven inches wide, with prominent four corners and five layers of dew-collecting discs; suspended in the centre was a jewelled chime containing Buddha relics. Later, that stupa flew to a mountain, stopping there three times in all. Huida then built an aranya on that site to enshrine the stupa (these are the upper and lower stupas and the relic hall at the present King Aśoka Monastery in Siming).

36.10

In the second year, the śramaṇa Louzhi from Western India came to Guangzhou and translated the Shier you jing (Scripture on the Twelve Years of Wandering).

36.11

In the seventh year, the Yuezhi monk Zhu Fahu came to the Qingmen Gate of Chang'an and translated two hundred and ten works, including the Zheng fahua jing and the Niepan baozang jing (Yuezhi is pronounced 'Zhi').

36.12

In the ninth year, a great pestilence struck Luoyang. The Western Indian monk Haluojie recited mantras over water to cure it, and all whom he treated recovered (cha, with the initial chu and final wa, means 'to heal').

36.13

Emperor Hui (named Zhong, second son of Emperor Wu).

36.14

In the first year of the Yuankang era, a marvelous tree grew at Xian'an Monastery in Baling. A monk from the Western Heavens saw it and said, 'This is the Buddha's śāla tree.' The Khotanese monk Wuluocha translated the Fangguang banruo jing, which was the text sent back by Zhu Shixing.

36.15

In the first year of the Yongkang era, coins emerged of themselves from a well belonging to the Zhuge clan in Kuaiji; they thereupon donated the residence to become Lingbao Monastery (now Dadu Monastery). / During the Yongkang era, the monk Yixing built a hut on a mountain. A young boy came to fetch firewood and water for him; after some time he took his leave, saying, 'I am a star of Taibai (Venus). The Sovereign on High dispatched me to attend upon you.' Having spoken these words, he vanished (this is now Mount Tiantong in Siming).

36.16

In the first year of the Yongning era, the king of Funan sent an envoy, who together with the Western Indian monk Nāgasena presented an ivory stupa with a Buddha on a gold-threaded dragon seat. / The monks from the Western Heavens Zhu Shulan, Bo Fazu, Zhi Fadu, Fali, and Faju together translated one hundred and sixty-five works of scripture. Faju translated the Jingong Taishan shuzui jing.

36.17

In the first year of the Yongxing era, the Western Indian monk Jīvaka arrived in Luoyang. Pointing to the monk Zhu Fayuan, he said, 'This bodhisattva came from among the sheep.' Seeing Zhu Faxing, he said, 'This bodhisattva came from among the gods.' He also said, 'The monastics' robes are magnificent and splendid, greatly violating the monastic precepts.' Looking toward the imperial palace, he remarked, 'It broadly resembles the Trāyastriṃśa Heaven. Does it not exhaust the strength of the people and run to excess?' Soon thereafter, Luoyang fell into chaos.

36.18

Emperor Huai (named Chi, twenty-fifth son of Emperor Wu).

36.19

In the fourth year of the Yongjia era, the Western Indian monk Fotudeng arrived in Luoyang. At that time, Shi Le was garrisoning troops at Gebi, and many monks were harmed. He summoned Deng to test his arts. Deng chanted mantras over a bowl of water, causing blue lotus blossoms to grow forth, whence [Shi Le] revered him as divine. When Shi Le was about to battle Liu Yao, he consulted Deng. Deng said, 'The sound of the stupa bells says: Xiu-zhi ti-li-gang pu-gu tu-qu-dang. Xiu-zhi means army; ti-li-gang means to set out; pu-gu is Liu Yao’s Hu official title; tu-qu-dang means to capture. These are all Jie words, meaning that the army will set out and capture Liu Yao' (Liu Yao's dynastic title was Former Zhao; he illegitimately declared himself emperor in Chang'an. Xiu-zhi ti-li-gang and the like are words of the northern vernacular Hu tongue. Jie has the phonetic spelling ju-ye fan. The northern barbarians are all of the stock of dogs and sheep, hence called Jie; Jie means a ram. Fotudeng is a Sanskrit word meaning a sage of the four fruits). Moreover, Deng smeared sesame oil and rouge on his palm to show a young boy, who saw a man riding a horse with his ribs bound by red thread. Deng said, 'This is Liu Yao.' They then marched out to battle and indeed captured Yao alive. Shi Le thereupon assumed the royal throne, naming his state Zhao. When Le's beloved son Bin died suddenly, Le sighed and said, 'I have heard of Bian Que reviving the Crown Prince of Guo,' and ordered that Deng be informed. Deng took a willow branch, enchanted water with mantras, and sprinkled it over him, whereupon he revived. After Le passed away, his younger brother Jilong succeeded him and served Deng wholeheartedly. Whenever [Deng] rode in a carriage into the hall, [officials] would herald him as 'Great Preceptor'. When Jin troops invaded the Huai region, Jilong was enraged and said, 'I have served the Buddha, yet on the contrary this has brought about bandits. The Buddha has no divine power!' Deng said, 'In your previous life, Your Majesty was a merchant who passed through a monastic temple in Kaśmīra and held a vegetarian feast. There were six arhats present, and I was one of them. At that time, an enlightened sage prophesied: "When the karmic reward of this dānapati is exhausted, he shall rule as king in the land of Jin." Now that you are the Son of Heaven, is this not attained through serving the Buddha? Border incursions and disturbances are ordinary occurrences for a state; why give rise to resentment and slander?' Jilong then repented and apologized. When Deng was about to depart [this life], he entered to bid farewell, saying, 'The state has harbored its mind in the principles of the Buddha, yet its governance has been harsh and fierce, bringing it about that the state's mandate will not be prolonged.' He then sat peacefully and passed away. Later, a monk returning from Yongzhou saw Deng passing through the passes. Jilong opened his grave and inspected it, finding only a block of stone. Jilong was disgusted and said, 'Stone (Shi) is my surname. To bury me and leave—how could [my state] endure long?' Soon after, he indeed died (Bin has the phonetic spelling yu-lun fan. Bian has the phonetic spelling bu-dian fan; he was a famous physician and a man of Lu. Kaśmīra is the name of a western country. 'Yingzhen' means arhat, one who is worthy of attaining the true path; it is pronounced ying. Yong has the phonetic spelling yu-yong fan).

36.20

In the sixth year, Lu Xin, the Grand Protector of Wuyi, invited Dharma Master Dao'an to the commandery to lecture on the scriptures. The gentry and commoners of the entire city came to listen, their praises resounding through the seats. / The layman Nie Daozhen of the Western Regions translated fifty-four works of scripture, including the Shizhu jing.

36.21

Emperor Min (named Ye, grandson of Emperor Wu).

36.22

In the first year of the Jianxing era, the layman Zhu Ying of Wu County saw two stone statues floating down the river at the mouth of the Songjiang channel. On their backs were inscriptions reading: 'Vipaśyin Buddha, Kāśyapa Buddha.' He then welcomed them to Tongxuan Monastery. Eight years later, fishermen found two blue-stone bowls on the river and took them home to hold meat and pungent foods. Suddenly, they saw images of the Buddha around the rims of the bowls. Those with knowledge recognized them as the bowls for the two earlier statues, and they were sent to the monastery.

36.23

Emperor Yuan (named Rui, great-grandson of Emperor Xuan; he moved the capital to Jiankang).

36.24

In the first year of the Taixing era, an imperial decree summoned the monk Zhu Qian into the inner palace to lecture on the scriptures. Because of his venerable virtue beyond the worldly realm, he was permitted to wear clogs when ascending to the hall.

36.25

In the first year of the Yongchang era, the Western Indian monk Śrīmitra arrived in Jiankang. Prime Minister Wang Dao met him and said, 'He is one of our kind.' The eminent notables of the day all visited his gate to form friendships with him. Whenever he saw Wang Dao, he would loosen his sash and be at ease; but when Minister of the Masters of Writing Bian Hu arrived (hu is pronounced kun), he would assume a solemn countenance and be reverently composed. When someone asked the reason, he replied, 'Duke Wang expects others to meet him in uninhibited style, whereas Master Bian measures things by regulations and standards; it is only proper that I comport myself accordingly.' The Minister of Justice Huan Yi wished to compose a character appraisal of Mitra. Mitra said, 'Śrīmitra may be called lofty and bright.' Huan Yi sighed in utter admiration, considering that this reached the utmost limits of characterization. Mitra was skilled in reciting mantras, which proved efficacious wherever he went. At that time he was known as the High Seat Dharma Master. He translated three works of scripture, including the Guanding jing.

36.26

Emperor Ming (named Shao, son of Emperor Yuan).

36.27

In the first year of the Taining era, the Emperor painted with his own hand an image of Śākyamuni Buddha in the Lexian Hall of the inner palace. He also went to Xinghuang Monastery, where he gathered a hundred doctrinal monks to lecture and debate on the Buddhist path. / In the third year, fishermen saw a light upon the sea; when they cast their nets, they obtained a golden statue of Mañjuśrī. An inscription on it read: 'Made by King Aśoka.' Later, a merchant found a circular halo east of the sea; holding it up to the statue, it fit seamlessly. When Tao Kan served as Inspector of Guangzhou, he obtained the statue and sent it to Hanxi Monastery. The abbot, the monk Sengzhen, once traveled to Xiakou and dreamed that the monastery was on fire, but this statue hall alone had divine protection. Zhen hurried back; the monastery had indeed burned down, and only the statue hall was preserved. When Kan was transferred to oversee Jiangzhou, he sent boats to welcome it, but on reaching the river, it sank (ni, with the initial nai and final li, means 'submerged') into the water and could not be recovered.

36.28

Emperor Cheng (named Yan, son of Emperor Ming).

36.29

In the first year of the Xianhe era, the monk Zhu Huili from the Western Heavens arrived at Mount Wulin in Qiantang. Startled, he said, 'When did this small peak of Vulture Peak from Central India fly over to this place?' For this reason, it was named Feilai Peak of Mount Tianzhu. He built a monastery named Lingyin. The transcendent elder Ge Hong inscribed the plaque (according to the Huanyu ji, this mountain was named Jisu; because Xu You lived in reclusion here, its name was changed to Lingyin).

36.30

In the third year, Su Jun started a rebellion and burned the palace halls; only the image of Śākyamuni painted by Emperor Ming in the Lexian Hall was not destroyed. The Emperor ordered the court writers to compose an encomium to manifest its sacred virtue.

36.31

In the fourth year, Gao Kui (pronounced hui), the Prefect of Danyang, was walking past the Zhanghou Bridge at dawn when he saw five-colored light in the inlet. He sent men to grasp it, and they retrieved a golden statue, but it lacked a halo and pedestal. It was welcomed and enshrined at Changgan Monastery (located outside the city of Jiankang; changgan means 'long ridge'; the classic says, 'Embracing Gan and Yue,' meaning the land of Yue has many long ridges). A year later, a man from Linhai Commandery netted a bronze lotus pedestal bearing an inscription in Brāhmī script: 'Made by the fourth daughter of King Aśoka.' An imperial order directed it to be paired with the Changgan statue. Another forty years later, a pearl diver in Hepu retrieved a golden halo from the sea. An imperial order commanded it to be affixed to the statue, and it fit perfectly as if originally one.

36.32

In the fifth year, Xu Xun converted his new residence in Yongxing, Kuaiji, into Chonghua Monastery and built a four-story stupa. When his resources were exhausted, it still lacked the wheel rings. One morning during a wind and rainstorm, the wheel plates became fully equipped on their own; upon inquiry, it was learned that they had flown there from Shan County. / An imperial decree summoned Dharma Master Fayi of Mount Baoshan in Kuaiji into the imperial palace to transmit the five precepts.

36.33

In the first year of the Xiankang era, the monk Zhi Daolin translated the Fangdeng fahua jing.

36.34

In the second year, Li Miao, Minister of the Masters of Writing, donated his residence in Jurong to become Lingyao Monastery.

36.35

In the sixth year, General of the Right Wang Xizhi built Guizong Monastery on Mount Lu for Dharmatrāta from the Western Heavens. / Yu Bing, who was assisting in governing the realm, proposed that monastics should show full veneration to rulers. Minister of the Masters of Writing He Chong and others argued: 'Emperor Wu changed the dynastic mandate through his grand brightness, and Emperor Ming possessed profound insight through his wise sagacity. Was it that monks in those days could not be made to bend the knee? Rather, it was considered that by not altering their method of cultivating goodness, the aspirations of all under heaven could be accommodated.' After the memorial was submitted three times, Bing's proposal was finally laid to rest. / The monk Bo Fazu debated with the Daoist Wang Fu, and Fu was repeatedly defeated; he then forged the Laozi huahu jing. Later, when Dharma Master Fazu passed away, a certain Li Tong died suddenly and saw Dharma Master Fazu in the underworld lecturing on the Śūraṅgama-samādhi-sūtra for King Yama; [Fazu] said that when the lecture was finished, he was to go to the Trāyastriṃśa Heaven to lecture on the scriptures. He also saw the Daoist Wang Fu wearing manacles and fetters, seeking repentance before Dharma Master Fazu. King Yama reprimanded him, saying, 'You concocted falsehoods to slander the Buddha. You shall be released from your offenses only when the forged scriptures in the world are completely destroyed' (an added note states: 'The text was originally in one fascicle, but his followers expanded it to eleven fascicles. Fascicle one speaks of converting the Hu king of Kaśmīra; fascicle two speaks of subduing non-Buddhists in the kingdom of Kosala; fascicle three speaks of converting the Hu king of Vipaśyin; fascicle four speaks of converting the seven brothers of the king of Kaśmīra; fascicle five speaks of converting the Hu king over twelve years. All were stolen from Buddhist words and placed arbitrarily').

36.36

Emperor Kang (named Yue, younger brother of Emperor Cheng).

36.37

In the first year of the Jianyuan era, He Chong, Prefect of the Palace Secretariat, donated his residence to become Jianfu Monastery to house bhikṣuṇīs. There was a nun named Jingjian who had received the precepts according to the standard Vinaya. One morning, a celestial maiden descended on rays of light into the courtyard, joyfully taking her hand and bowing in farewell, and the disciple ascended by stepping on the light. Chong was by nature fond of Buddhist scriptures and devoted to building monasteries; he provided for hundreds of monks, expending tens of millions without stint. Kuang Yu teased him, saying, 'Your aspirations are as vast as the universe, and your courage surpasses all antiquity.' Chong asked the reason, and Yu said, 'I have plotted to govern a commandery of several thousand households and have not yet attained it; you are plotting to become a Buddha—is that not vast?' At that time, Xi Yin and his younger brother Tan revered the Way of the Celestial Masters, whereas Chong and his younger brother Zhun faithfully revered the Buddhist teachings. Xie Wan ridiculed them, saying, 'The two Xis flatter the Dao; the two Hes fawn upon the Buddha.'

36.38

Emperor Mu (named Dan, son of Emperor Kang).

36.39

In the first year of the Shengping era, the monk Shan Daokai of Dunhuang arrived in Jiankang. He feared neither cold nor heat and never lay down day or night, walking seven hundred li in a single day. Later, he entered a stone chamber on Mount Luofu and passed away while seated.

36.40

In the fifth year, when the Emperor was ill, he summoned the eminent monk Fakai to examine his pulse. Knowing that the Emperor would not recover, Fakai was unwilling to offer medicine. The Empress was enraged and imprisoned him. Soon after, the Emperor passed away, and he was released. Someone asked him, 'You are lofty, brilliant, firm, and simple; why do you keep medical arts in your mind?' The Master said, 'To illuminate the six perfections so as to eliminate the ailments of the four Māras, and to adjust the nine pulse conditions so as to cure diseases of wind and cold—is it not permissible to benefit oneself and benefit others?' Sun Chuo said, 'With talent and eloquence unconstrained, he penetrates the Great Teaching through arts and calculations—that is Master Kai!'

36.41

Emperor Ai (named Pi, son of Emperor Cheng).

36.42

In the first year of the Xingning reign era, an imperial decree granted the land of the official tile kilns to the śramaṇa Huili to build the Waguan Monastery. At that time, the subscriptions inscribed by court dignitaries did not exceed one hundred thousand [coins] (one hundred strings). Gu Changkang, who was usually poor, pledged one million coins, at which everyone laughed. One day, he painted a portrait of Vimalakīrti on the wall of the hall. About to dot the pupils of the eyes, he said, 'Those who come to see it on the first day when it is unveiled must donate one hundred thousand; those who come to see it on the second day, fifty thousand; and those who come to see it on the third day may donate according to the custom.' When the doors were opened, a radiant light illuminated the monastery. Donors crowded the gates, and in the end he indeed obtained one million coins.

36.43

In the second year, an imperial decree summoned Dharma Master Zhu Qian to expound the Prajñā[-pāramitā] within the forbidden palace. Later he took leave and returned to Mount Shan. An imperial decree then summoned Zhi Dun to follow him in expounding the Dharma. For a time, renowned scholars made friends with him beyond worldly bounds. Liu Xi talked of the Zhuangzi, taking following one's nature to be free wandering. Zhi Dun said, 'Jie and Tuo Zhi had cruelty as their nature; could they also be said to engage in free wandering?' Wang Meng racked his thoughts to compose several hundred words, to which Zhi Dun said, 'We have been parted for long, yet why has your insight not grown?' Xi Chao asked Xie An, 'How does Dun's discourse compare to that of the Palace Attendant Ji?' Xie An said, 'Ji exerted all his strength in speaking, but only managed half.' Zhi Dun once sent a letter to Zhu Qian asking to buy a small ridge on Mount Wozhou. Zhu Qian said, 'If you wish to come, it will be given to you at once; I have never heard of Chao and You buying a mountain to become recluses.'

36.44

The Deposed Emperor (personal name Yi, younger brother of Emperor Ai).

36.45

In the second year of the Taihe reign era, Zhi Dun submitted a memorial requesting permission to return to the mountains. An imperial decree ordered the construction of Wozhou Monastery for him to reside in. Whenever Dun lectured, he mostly grasped the fundamental purport and set aside the literal text, which was disparaged by those who clung to the letters. Hearing of this, Xie An sighed and said, 'This is like Jiufang Yan evaluating horses: neglecting the black and yellow, and seizing upon the divine steed.' Once he expounded the Vimalakīrti in Shan'yin. The retired scholar Xu Xun served as the primary interlocutor. Whenever Xun raised a question, the assembly thought Dun would not be able to resolve it; whenever Dun resolved an argument, the assembly thought Xun would have no way to object.

36.46

In the third year, the nun Daoxin of the Eastern Monastery in Luoyang expounded the Lotus and the Vimalakīrti for the assembly; those who came to listen were like a marketplace.

36.47

Emperor Jianwen (personal name Yu, youngest son of Emperor Cheng).

36.48

In the first year of the Xian'an reign era, crows came to nest in the Taiji Hall. The emperor summoned Qu Anyuan to divine it, who said, 'In the southwest there is a female master who can dispel this portent.' At that time, the nun Daorong resided at Wujiang Monastery in Liyang. She was summoned to the capital. Flowers were placed under the mat to test whether she was ordinary or sage; the flowers beneath Rong's seat did not wither. She said to the emperor, 'Your Majesty should observe the eight precepts of the fast; the calamitous omen will naturally vanish.' The emperor acted according to her words, and the flock of crows moved their nest and departed. An imperial order was issued to construct Xinlin Monastery for her residence. The śramaṇa Zhu Fakuang entered the capital to perform fasts and penance to avert an ominous star, after which the star disappeared.

36.49

In the second year, an imperial order was issued to Changgan Monastery to construct a three-tiered pagoda. On the day the work was completed, a radiant light shone upon the railings and eaves. The emperor once went to Waguan Monastery to hear Zhu Fatai lecture on the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Fangguang bore). Whenever he read Buddhist sūtras, he considered that by refining the spirit one could attain sageliness.

36.50

Emperor Xiaowu (personal name Yao, third son of Emperor Jianwen).

36.51

In the first year of the Ningkang reign era, Grand Marshal Huan Wen passed away. Earlier, when Wen was in Gushu, an extraordinary nun came to see him and asked to bathe. Wen secretly spied on her and saw the nun stripped naked, cutting open her belly with a knife and severing both feet. Coming out, she said to Wen, 'If my lord becomes the Son of Heaven, it will also be like this.' Wen often harbored treasonous intentions; hence the nun appeared to warn him. When Emperor Jianwen died, he hinted to the court that he should be granted the Nine Bestowals. Xie An and Wang Tanzhi, hearing that Wen was critically ill, secretly delayed the matter, and he died before the text was completed. Afterward, his son Xuan deposed Emperor An and established himself, but was killed by righteous troops.

36.52

The commentary states: Huan Yi guarded Xuancheng and died in the calamity of Su Jun—this was loyalty. His son Wen held military power to eye the throne—this was rebellion. Wen's son Xuan drew on his father's resources and ultimately committed usurpation and treason, losing his life and ruining his house—this was villainy. When later generations compiled the histories, they placed Yi in the biographies and Wen and Xuan in the accounts of the four barbarian tribes, bringing much disgrace upon their ancestors. Xuan sat facing south as ruler for eighty days; his deeds were like Wang Mang's, yet he could not endure for long. Born of a house of powerful ministers, he ultimately plunged himself into rebellion and treason; can he not serve as a warning to later generations?

36.53

Wang Tanzhi served as Prefect of the Palace Secretariat and was on very close terms with the śramaṇa Zhu Fatai. They often discussed retribution in the unseen world and agreed that whoever died first should report on the matter. Later, the master came and said, 'This poor monk has died; sins and blessings are not empty. One must only diligently cultivate the virtue of the Way to elevate and liberate the spirit.' Having spoken, he disappeared. Dharma Master Dao'an constructed a bronze image of a stūpa at Tanxi Monastery in Xiangyang (in Sanskrit: futu, also stūpa, also thūpa; here rendered 'elevated and prominent place'). It was able to rise and walk on its own to Mount Fang, its radiant light illuminating the heavens, and the entire capital flocked to gaze upon and revere it. The eminent gentleman Xi Zuochi visited Dao'an and announced himself, saying, 'Xi Zuochi of the Four Seas.' Dao'an replied, 'Shi Dao'an of Vast Heaven.' The people of the time considered this a renowned matching pair. When the emperor heard of Dao'an's reputation, he issued a decree saying, 'The Dharma Master illuminates heaven and humans with his virtue of the Way. He should daily receive the stipend of a prince or duke, and the relevant officials shall supply it regularly.'

36.54

In the second year, Dharma Master Zhu Qian passed away. An imperial decree stated: 'Dharma Master Qian cast aside the glory of a prime minister and followed the conduct of the dark robes. We were relying on his proclamation of the Way to rescue the multitude of beings, but he has suddenly passed away, which pains Our heart. Let fifty thousand coins be bestowed to assist in building his tomb and pagoda.'

36.55

In the first year of the Taiyuan reign era, the śramaṇa Shegong of the Western Heaven arrived in Chang'an. Fu Jian, the Qin ruler, revered and served him. He often incanted nāgas to bring rain in order to relieve seasonal droughts, and the people of the state relied on him. Dharma Master Huiyong went to Mount Lu and resided in the Fragrant Valley of Xilin. Tao Fan, the Inspector of Xunyang, donated his residence to make it a monastery.

36.56

In the fourth year, the people of Qin attacked and captured Xiangyang, capturing Dao'an and Xi Zuochi, and sent them to Chang'an. Fu Jian, the Qin ruler, rejoiced, saying, 'The Jin rectified the regions of Wu and Kuaiji, their advantage lying in the two Lu brothers. Now, having broken Xiangyang, I have obtained merely a man and a half of talent.' When Jian went to the Eastern Park, he ordered Dao'an to ride with him. The Supervisor of the Left Quan Yi remonstrated, saying, 'Dao'an has disfigured his appearance; he should not ride together with you.' Jian said angrily, 'The virtue of Master Dao'an's Way is what is revered,' and he ordered Yi to assist Dao'an into the carriage. When Dao'an entered the Pass, all the śramaṇas adopted their masters' surnames. Dao'an said, 'None is greater as a master than the Buddha; it is fitting for śramaṇas to take Shi as their surname.' Later, when the Ekottarika-āgama arrived, it indeed stated that when the four rivers enter the sea they no longer retain different names, and the four castes who leave the household all are called the sons of Śākya. In Lantian an ancient tripod was obtained, with seal script on its belly that none at court could recognize. When asked, Dao'an said, 'It was cast by Duke Xiang of Lu.' The Qin ruler ordered the scholars of the two academies to consult Dao'an on any doubts they had. The people of the state had a saying about him: 'If one does not learn under Dao'an, one's reasoning cannot withstand scrutiny.' Dao'an's features were sharp, his complexion was dark, and he was fond of philosophical debate; hence the proverb said, 'The dark-skinned man of the Way startles the four quarters.' On his left arm, a patch of flesh one inch square rose like a seal; the world called him the 'Seal-Hand Bodhisattva.'

36.57

In the sixth year, the emperor established a vihāra in the inner palace, revering the Buddha and summoning monks of eminent virtue to reside within and practice the Way. Dharma Master Huiyuan (a disciple of Master Dao'an) went from Xiangyang to Mount Lu and established the Longquan Vihāra. When the master first arrived at the mountain, he dreamed of a spirit who informed him, saying, 'This mountain is well suited to house your spirit; please do not go elsewhere.' That evening there was heavy rain with thunder and lightning; the forest valley opened wide, white sand covered the ground, and camphor, nanmu, and figured catalpa trees lay strewn in abundance. Huan Yi, the Inspector of Jiujiang, thereupon built a monastery for him called Donglin, and its hall was called Divine Transport. The master prayed on the river, and Tao Kan's Mañjuśrī statue suddenly floated up out of the water; he then welcomed it into the hall and built a multistoried pavilion to enshrine it. The śramaṇa Fazheng translated one hundred and eleven texts, including the Qianfo ming jing (Sūtra on the Names of the Thousand Buddhas).

36.58

In the sixteenth year, a group of śramaṇas from Kaśmīra arrived in the region east of the Yangtze (Whenever a river flows from west to east, it faces east, takes west as its back, north as its left, and south as its right; therefore the south of the Yangtze should properly be called 'west of the Yangtze'. Since ancient times, it has been erroneously called 'east of the Yangtze' because people did not understand the meaning of front, back, left, and right. Calling Western Zhejiang 'Right Zhejiang' today suffers from the same error. This explanation was obtained from Master Ruzong). They translated three texts, including the San fadu jing (Tridharmaka-śāstra).

36.59

In the nineteenth year, a five-colored light appeared north of the city of Jiangling. The śramaṇa Tanyi obtained a golden statue from the earth; its aureole bore Sanskrit script stating that it was made by King Aśoka. Thereupon it was welcomed and placed in Changsha Monastery (the image before which Zhizhe made his vow was this very statue. According to the Record of Heavenly and Human Responses, this Changsha Monastery was on the north bank of Jingzhou; notes in separate biographies identifying it as Tanzhou are mistaken).

36.60

In the twentieth year, Huan Chong, the Governor of Jingzhou, ordered Dharma Master Tanyi to cross the river and build the Eastern and Western Monasteries. From the Jin, Song, Qi, Liang, down to the Chen dynasties, there were constantly up to ten thousand monks. At the beginning of the Sui, there were 3,500 famous monks, with fifty-three people lecturing on the Dharma at the same time. There were ten larger and smaller cloisters; the Pratyutpanna and Samantabhadra Cloisters each accommodated a thousand monks for the summer retreat. The monastery buildings each reached ten thousand bays. The retired scholar Dai Kui wished to make a sixteen-foot image of Amitāyus. Considering the ancient style to be clumsy, he secretly gathered opinions from various people, pondering them for three years, and only then completed the carving. It was welcomed and enshrined at Lingbao Monastery in Shan'yin. When Xi Chao saw it and bowed, just as he gathered incense in his hand, sudden clouds of smoke rose straight up beyond the eye to the clouds, and all marveled at this divine response. The śramaṇa Saṅghabhadra from the state of Kaśmīra came to Chang'an and translated the Za apitan bapo sha lun (Saṃyuktābhidharma-vibhāṣā-śāstra). The śramaṇa Kumārajīva from Kucha came to Chang'an. Yao Xing, the Qin ruler, lodged him in the Xiaoyao Garden, where he translated the Da pin bore jing (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra).

36.61

Emperor An (personal name Dezhong, son of Emperor Xiaowu).

36.62

In the second year of the Long'an reign era, the Chang'an śramaṇa Faxian went to India to seek sūtras. Huan Xuan, assisting in the government, urged the emperor to purge the monks and nuns. An imperial decree stated: 'Those who are able to expound and recite sūtras and treatises, preach the doctrinal principles, and cultivate proper conduct in the vinaya shall all be permitted to remain according to their training; all the rest shall be ordered to renounce the path. Only Mount Lu, being the residence of virtue and the Way, shall be exempt from search and selection.' Master Huiyuan wrote a letter vigorously arguing against it, and the matter was subsequently dropped.

36.63

In the fifth year, Master Kumārajīva of Qin translated the Saddharmapuṇḍarīka Sūtra (Miaofa lianhua jing) in the Xiaoyao Garden. The Qin ruler, together with three thousand monks at Caotang Monastery, held the older sūtras in hand and collated and verified them anew. An imperial order commanded Senglüe and others to consult and receive Kumārajīva's purports. Because many monks and nuns were undisciplined, Senglüe was appointed National Monastic Rectifier, with the rank equal to a Palace Attendant and granted carriages and attendant staff; Faqin was appointed Monastic Registrar; and Sengqian was appointed Rector, their ranks and stipends having distinctions (read as chuyi, meaning unequal; modern people mostly reading it as chujia are mistaken), each being provided thirty trusted unranked attendants (meaning unranked commoner attendants, not registered conscripted soldiers). Dai Yong was the son of Kui, gifted and skillful like his father. Jiang Yi once entrusted Yong to make an image of Avalokiteśvara, but after many years it was still not finished. At night he dreamed of someone saying, 'Jiang Yi has no affinity with Avalokiteśvara; it may be changed to Maitreya.' Yong rushed to report this, but Yi's letter had already arrived; both had experienced the dream on the same night. When he altered it to make Maitreya, every touch of his hand was marvelous (the statue is at Longhua Monastery in Kuaiji).

36.64

In the first year of the Yuanxing reign era, Master Kumārajīva of Qin, from the fourth year of the Hongshi era onward, translated ninety-eight works including the Yijiao jing (Sūtra on the Buddha's Bequeathed Teaching), the Weimojie jing (Vimalakīrtinirdeśa Sūtra), the Da zhidu lun (Mahāprajñāpāramitā-śāstra), and the Chengshi lun (Tattvasiddhi-śāstra). The sūtra-translating śramaṇas of the Qin state—Buddhayaśas, Guṇabhadra (Gongdehua), Vimalākṣa (Wugouyan), Dharmakīrti (Facheng), Fahai, Kumārabodhi (Tongjue), Zhu Fonian, Zhongxian, Faxi, and Zhongtian—ten masters translated twenty-three works.

36.65

In the second year, Huan Xuan wished to revive the proposal of Yu Bing and order the śramaṇas to pay full homage to the ruler. Master Huiyuan sent a letter stating: 'The kāṣāya is not an attire for court audience; the alms bowl is not a vessel for ancestral temples and court halls. Those with appearances beyond worldly dust should not pay homage to the ruler.' When Huan Xuan received the letter, he immediately issued an order not to enact it. The Master further composed the *Shamen bujing wangzhe lun* (Treatise on Śramaṇas Not Paying Homage to Rulers) to admonish the contemporary world (the treatise appears in the *Lushan ji*. 'Respect' means bowing; 'not respecting' means not bowing; *chong* [重] is read as *chong*, meaning 'again'). ○ Dharmaruci from Western Tianzhu arrived in Qin, where he translated the *Daśādhyāya-vinaya* (Ten Recitations Vinaya) together with Master Kumārajīva. ○ Earlier, the eastern land did not yet have the doctrine of the eternal abiding of nirvāṇa, but only spoke of longevity being vast and distant. Master Huiyuan said: 'The Buddha is the ultimate culmination; the ultimate culmination is changeless. How could the principle of the changeless have an end?' Thereupon he composed the *Faxing lun* (Treatise on the Nature of Phenomena). Its essential point stated: 'The ultimate culmination has changelessness as its nature; attaining this nature has embodying the ultimate as its source.' Later, when Kumārajīva saw the treatise, he sighed and said: 'The people of Jin, without having seen the scriptures, secretly concur with the principle!' Hearing that Kumārajīva had entered the Pass, the Master sent letters conveying his goodwill. Kumārajīva replied with letters and gāthās. Yao Song, Marquis of Ancheng of the Qin, sent Kumārajīva's newly translated *Mahāprajñāpāramitopadeśa* (*Dazhidulun*), requesting the Master to write a preface. Taking the text to be vast, the Master abridged it into twenty scrolls and wrote a separate preface for it. ○ Among Kumārajīva's disciples were Daosheng, Sengzhao, Daorong, and Sengrui, who were known at the time as the 'Four Sages within the Pass'. Daosheng had first entered the Lotus Society at Mount Lu, and later went to Chang'an to follow Kumārajīva. Seeing that the *Nirvāṇa Sūtra* translated by Faxian (in six scrolls) stated that 'all beings except icchantikas possess the buddha-nature', the Master said: 'Icchantikas (translated here as "those lacking faith") are a class of sentient beings; how could they alone lack the buddha-nature? This scripture is simply incomplete in its transmission!' Thereupon he proclaimed that even icchantikas will all attain Buddhahood. The multitude considered this a heterodox view contradicting the scriptures and held that by the vinaya he ought to be expelled. Daosheng took an oath before the assembly, saying: 'If what I have said accords with the Buddha's mind, may I sit upon the lion seat on the day I abandon my karmic recompense!' Thereupon he packed his robes and retreated to Mount Huqiu. Gathering stones to be his disciples, he lectured on the *Nirvāṇa Sūtra*. When he came to the passage on the icchantikas, he taught that they possess the buddha-nature, and added: 'Does what I have said accord with the Buddha's mind or not?' The stones all nodded in assent. Later he returned to Mount Lu. When he heard that Dharmakṣema had re-translated the *Nirvāṇa Sūtra*, and upon reaching the 'Chapter on Holy Conduct' it indeed stated that 'although an icchantika has severed roots of goodness, he still possesses the buddha-nature', his comfort and joy knew no bounds. He often observed that as the holy teachings flowed eastward, translators faced many obstacles; most stagnated in expedient texts and few penetrated the complete meaning. Thereupon, examining paramārtha-satya and saṃvṛti-satya, and refining his grasp of emptiness and existence, he composed the *Shan bu shoubao lun* (Treatise on Goodness Not Receiving Recompense), the *Dunwu chengfo lun* (Treatise on Sudden Awakening to Buddhahood), the *Foxing changyou lun* (Treatise on the Buddha-Nature Being Constantly Present), the *Fashen wuse lun* (Treatise on the Dharma-Body Being Formless), and the *Fo wu jingtu lun* (Treatise on the Buddha Having No Pure Land). These encompassed previous interpretations and revealed profound, wondrous tenets. The literalist followers grew intensely envious and contentious. One day, while ascending the seat to preach the Dharma, he suddenly saw his deer-tail whisk fall to the ground; leaning against the armrest, he passed away. ○ When Sengzhao first met Kumārajīva, Kumārajīva said: 'He is a dragon and elephant within the Dharma!' Sengzhao composed the *Bore wuzhi lun* (Treatise on Prajñā Being Free of Knowing), the *Wu buqian lun* (Treatise on the Immutability of Things), the *Buzhenkong lun* (Treatise on the Emptiness of the Unreal), and the *Niepan wuming lun* (Treatise on Nirvāṇa Being Nameless)—collectively titled the *Zhao lun*. Kumārajīva said: 'My understanding is not inferior to your text; we should bow to each other in mutual respect!' (The Tiantai school considers that Kumārajīva and Sengzhao largely adhered to the shared teaching). ○ Daorong studied under Kumārajīva. After some time, a brāhmaṇa from Siṃhala arrived within the Pass carrying his books on a pack animal, requesting a debate. Kumārajīva had Daorong take up the challenge. Daorong first reviewed the non-Buddhist scriptures and books, instructing people to catalogue their titles. The ruler of Qin gathered a grand assembly to boast of Daorong's wide learning. Daorong enumerated the brāhmaṇa's books and added ten times as many scriptures and histories from the Qin lands. Taking advantage of his victory, he mocked: 'Have you not heard that there are broadly learned scholars in Great Qin?' The brāhmaṇa yielded in shame, bowed twice, and departed. ○ Sengrui had originally traveled extensively across foreign lands. Later he entered the society of Master Huiyuan at Mount Lu, and then came to the capital, staying at Wuyi Monastery to deliver lectures. After some time, he entered the Pass to follow Kumārajīva. His spiritual demeanor was clear and bright, and those who saw him regarded him with awe and respect. During a court assembly, the ruler of Qin pointed to the Master and said to Yao Song: 'He is the hope of the monks of the four seas!'

36.66

In the second year of Yixi, the Kingdom of Siṃhala presented a white jade Buddha statue, four feet two inches in height. ○ At Donglin, where Master Huiyuan resided, a flowing spring encircled the monastery and descended into a stream below. Whenever the Master saw off guests past this point, a tiger would roar; hence it was called Tiger Creek (Huxi). Thereafter, when seeing off guests, he never crossed it. Only when the Daoist Lu Xiujing and Tao Qian arrived did their discussion of the Way so harmonize that they crossed Tiger Creek without realizing it, whereupon they laughed together heartily. The world passes down a depiction of this as the 'Painting of the Three Laughs'. ○ The śramaṇa Buddhayaśas (translated here as Jieming, 'Light of Awakening') from Kaśmīra arrived in Liangzhou; reciting from memory, he produced the *Cāturvargīya-vinaya* (Four-Part Vinaya), translating it together with Zhu Fonian.

36.67

In the fourth year, Master Huiyuan, observing that in the region east of the Yangtze scriptures were incomplete, the methods of dhyāna were unheard of, and the Vinayapiṭaka was fragmentary and deficient, sent his disciple Zhi Faling and others to Tianzhu to search for texts. They obtained Sanskrit manuscripts in Khotan, where they encountered Buddhabhadra and invited him to return east with them.

36.68

In the sixth year, Liu Chengzhi earlier entered Mount Lu to rely on Master Huiyuan for the practice of reciting the Buddha's name. The Master said: 'Official rank and emolument are lofty and magnificent; why not pursue them?' Chengzhi replied: 'When ruler and subject suspect one another, how could I pursue them?' Residing in the mountains for fifteen years, he devoted his mind exclusively to reciting the Buddha's name. In the eighth month of this year, he saw Amitābha Buddha emit light and rub the crown of his head. Facing the image, he burned incense and prayed: 'By the bequeathed teaching of Śākyamuni, I learned of the Western Pure Land. May I hold this incense first to offer above to the World-Honoured One Śākyamuni; next, to offer to Amitābha Buddha, praying that he bestow his reception upon me; and third, to offer to the *Saddharmapuṇḍarīka Sūtra*, for my attainment of rebirth is due to upholding this scripture.' Having spoken, he lay on his bed facing west and passed away. Chengzhi possessed hidden virtue; Xie An and Liu Yu recommended him highly, but he resolutely declined without wavering. Thereupon he was honored as 'Yimin' (the Recluse). ○ Zhou Xuzhi understood the Five Classics and the five apocryphal texts in his youth; he was known at the time as the 'Ten-Classics Child'. High ministers repeatedly summoned him, but he accepted no post. He entered Mount Lu to participate in Master Huiyuan's society, wearing plain cloth and eating vegetarian food, never marrying throughout his life. The world called him 'Tongyin' (the Comprehending Recluse). ○ Lei Cizong entered the Lotus Society at Mount Lu and established a lodge beside Donglin. When Master Huiyuan died, he wrote a letter to his sons and nephews: 'I entrusted my endeavor to Mount Lu and served the Upādhyāya Śākya for twenty years. Now that the profound master has passed away and fine friends have also been lost, and since I am not yet decrepit with age, I can still exert my resolve to become a bridge to the four refuges. From now on, do not inform me of household affairs.'

36.69

In the seventh year, the śramaṇa Faxian had earlier traveled west through more than thirty kingdoms. Reaching Central Tianzhu, he ascended Mount Gṛdhrakūṭa, where he saw an old monk. Faxian bowed to him, but the monk paid him no heed. A young man came by, whom Faxian asked, and he replied: 'It is the Venerable Mahākāśyapa!' When Faxian pursued him, he was nowhere to be seen. Faxian accompanied merchants with scriptures and images to the Kingdom of Siṃhala, sailed across the southern sea, reached Qingzhou, and returned to Yangdu. He translated five works, including the *Mahāparinirvāṇa Sūtra* (the Tripiṭaka contains the biography of Master Faxian).

36.70

The commentary states: Śramaṇas of this land traveling to the west began with Zhu Shixing, yet he only reached Khotan in the Western Regions, which was in fact the territory east of the Pamir River (Conghe). But when it came to Master Faxian, he crossed the Pamir Mountains (Congling) to the west and reached far into the Five Indias, and was further able to take the route across the southern sea to return east to the land of Jin. The diligent quest for the Dharma truly began with this master!

36.71

In the eighth year, Buddhayaśas from the Kingdom of Kaśmīra reached Mount Lu and took part in the Lotus Society. Earlier, in the Qin state, he translated the *Cāturvargīya-vinaya* and the *Dīrghāgama*, and also translated the *Daśabhūmika-vibhāṣā* in collaboration with Kumārajīva. Because of his red beard, he was known as the 'Red-Bearded Treatise Master'. ○ Dharmakṣema from the Kingdom of Kucha arrived in Guzang. Juqu Mengxun, King of Liang, detained him to translate the forty-scroll *Mahāparinirvāṇa Sūtra*. Later, Dharmakṣema firmly declined further service and sought to return to the west. Mengxun, angered by his departure, secretly sent assassins to murder him on the road. Earlier, when leaving the pass, Dharmakṣema said to those seeing him off: 'The time of my karma has arrived.' After Dharmakṣema had gone west, Mengxun felt regret; in broad daylight, he saw a divine being stab him with a sword, and he subsequently died. While in Liang, Dharmakṣema, together with Master Daogong and others, translated the *Karuṇāpuṇḍarīka Sūtra* and other texts.

36.72

The commentary states: When Kaśmīra harmed Āryasiṃha, the king's arm dropped off and his life ended; when Juqu stabbed Dharmakṣema, a divine being struck him with a blade. Some may say that holy masters, having completely penetrated past karma, were merely seeking to repay their debts, so why should they cause the perpetrators to receive such retribution? It is likely that the Dharma-protecting deities were enraged by their transgression against a venerable presence, and the blazing malice in the perpetrators' minds was itself sufficient to summon it. This is not comparable to ordinary people exacting mutual retribution from one another.

36.73

In the ninth year, the śramaṇa Buddhabhadra (translated here as Juexian, 'Enlightened Worthy') from the Kingdom of Kapilavastu reached Mount Lu and entered the society. Master Huiyuan requested him to translate various scriptures on dhyāna and numerical categories. From this point onward, the region east of the Yangtze first indulged in the joy of dhyāna.

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佛祖統紀 — 志磐, Classical Chinese