辯正論 7.4
English (machine translation) 7.4
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7.4.1
The virtuous person Shi fed monks and was granted his life. (The Youming lu states: Shi Changhe died and revived after four days. He recounted that when he first died, he walked southeast and saw two people clearing a path. They were constantly fifty paces ahead of He, and even when Changhe walked swiftly, it remained the same. On both sides of the path were brambles and thorns, all shaped like eagle claws. He saw people, large and small, running in droves amid the brambles as if being driven; their bodies were broken and injured, and congealed blood covered the ground. When the people in the brambles saw Changhe walking alone on the smooth path, they sighed and said, 'Only a disciple of the Buddha is able to walk on the great highway!' Moving forward, he saw a tiled-roof hall of seventy or eighty rafters, within which were more than ten pavilions. Above a rafter was a window, and inside was a person whose face was three feet square, wearing a black robe sewn on four sides under the armpits, seated leaning toward [the window], visible only from the collar upward. Seeing Changhe, he bowed to him and said, 'The virtuous person Shi has arrived! It has been over twenty years since we parted.' He said, 'Yes.' In his mind, he seemed to recall him. At that time, Meng Cheng and his wife, relatives of Ping Shou, had died previously. The person in the pavilion said, 'Do you, virtuous one, recognize Cheng?' Changhe said, 'I recognize him.' The person in the pavilion said, 'Meng Cheng was not vigorous while alive; now he constantly sweeps the ground for me. Cheng's wife was vigorous and tranquil, and deals with official affairs.' Raising his hand, he pointed toward a room to the southwest and said, 'Meng's wife is now inside.' The wife immediately opened the window facing Changhe and asked, 'When did the virtuous person Shi arrive?' She inquired thoroughly after the names of all the children and adults in her household, asking whether they were well, [and added,] 'When you return, stop by here, and I will entrust you with a letter.' In a short while, he saw Cheng coming from the west end of the pavilion, holding a broom and a dustpan in one hand, and holding a handle in the other, and he also asked for news of his family. A person in the pavilion said, 'I hear that Yu Longchao is cultivating vigor. Is that true? What does he cultivate?' Changhe said, 'He eats neither fish nor meat, wine never touches his lips, he constantly turns the venerable sūtras, and relieves all illnesses and afflictions.' The person in the pavilion said, 'What has been transmitted is not false.' The person in the pavilion asked the master of records, 'Is the virtuous person Shi's lifespan exhausted? Or was his life taken mistakenly?' The master recorded that forty years remained. The person in the pavilion commanded the master, 'Provide a single carriage flanked by mounted escorts and two officials to escort the virtuous person Shi back.' In a moment, turning toward the east, there were mounted escorts and followers in the assigned number. Changhe bowed in farewell, mounted the carriage, and returned. Along the road he had previously traveled, wherever he went there were postal stations, officials, commoners, couches, seats, and food and drink provisions. Suddenly he returned home. Ahead, he saw his parents sitting beside his corpse. He saw the corpse as large as an ox, and smelling its foul odor, he did not want to enter it. Circling the corpse three times, Changhe sighed. Standing before the head of the corpse, he saw his deceased elder sister strike him from behind; he then fell upon the face of the corpse and immediately revived.) An old ghost has much wit: it can manifest anomalies and eat its fill; a new ghost is without knowledge: it enters a Buddhist household and turns a millstone. (The Bianlüe states: There was a new ghost that could get no food or drink. Its body was emaciated and exhausted. Suddenly it encountered an old friend who had been dead for many years, whose body was plump and robust. They greeted each other, and [the new ghost] asked for a means of sustenance. The old ghost replied, 'Manifest anomalies for humans; the humans will surely be greatly terrified, and as a result, they will offer food and drink. Thus you will become plump and robust.' The new ghost then entered the household of a Buddha-worshipper. That household was vigorous and constantly cultivated good karma. To the west of the building was a millstone; the ghost went and pushed it. The master of the house was delighted and instructed his sons and younger brothers, 'Our family is extremely poor; a good spirit is helping to grind! Quickly cart over wheat and give it to it.' By evening, it had ground several tens of bushels of wheat. Since it got nothing to eat, it left exhausted. It then went to another household, mounted the pestle, and pounded. That household had correct faith, and they rejoiced together, saying, 'Yesterday it ground for so-and-so's household, and today it has come again to help us pound!' They carted even more grain and had the maidservants winnow it. By evening, they obtained fifty bushels of rice. Being exhausted like this and still getting no food, inside it was resentful and could not bear it. At night it saw the old ghost and urgently expressed its grievances. The old ghost said, 'You simply did not consider the matter! These two households venerate the Buddha with correct faith; their minds are difficult to shake. When the mind is single-minded to the utmost, it can penetrate the dark void, and our sort are precisely put to their service. Now go and look for a gate with a bamboo pole hanging a broken rope with an inverted pot on its mouth; go there and make an anomaly.' Following these words, the new ghost arrived at a house whose gate had a bamboo pole. It saw a group of women eating together before the window. In the courtyard was a white dog. The ghost then made the dog walk in mid-air. That family was terrified and vied to shout, 'In all our lives we have never seen such an anomaly!' A divination said, 'A visiting ghost is demanding food. You may slaughter the dog, cook cakes and fruit, and sacrifice to it in the courtyard, and you will be free of trouble.' They followed the diviner's words. The ghost then got food, and thereafter was constantly sated.) Zhao Tai had penetrating thoughts and sought only the good. (The Youming lu states: Zhao Tai, styled Wenhe, was a native of Beiqiu in Qinghe. When summoned by the ducal ministry, he did not take up office. He contemplated the classical texts with penetrating thought, and was renowned among his villagers. At the age of thirty-five, in the fifth year of the Taishi era of the Jin dynasty, on the night of the third day of the seventh month, he suddenly died of heart pain. His heart was still warm, and his body could bend and stretch. His corpse was kept for ten days. Air issued from his throat like thunder; his eyes opened, and he demanded food and drink. He then arose and recounted: When he first died, there were two people riding yellow horses with two foot soldiers following, who only said, 'Seize him and take him away.' Two people supported him under both arms and went east for an unknown number of leagues. Then he saw a great city, towering steep like tin and iron. Entering from the west city gate into an official mansion, there were double black gates and a tiled-roof hall of several tens of rafters. Around fifty or sixty men and women were standing there. Officials wearing plain black robes led five or six people at a time, recording their surnames and names, with men and women kept separate. They said, 'Do not move; you must enter for judgment and presentation to the prefectural lord.' Tai's name was thirtieth. In a short while, he was led inside. The prefectural lord, seated facing west, set forth and reviewed the names on the case files. He was again led south through a black gate. A person in crimson robes sat under a large hall and called the names in order. Stepping forward, they were asked, 'What deeds did you perform during life? What transgressions did you have? What merits did you perform? What good deeds did you do?' What each person said was different. The presiding official said, 'We grant your statements. We constantly dispatch the commissioners overseeing records from the Six Departments to reside regularly in the human realm, to record the good and evil performed by people and verify them. When people die, there are three evil destinies; killing living beings and making sacrificial offerings are the gravest offenses. Those who venerate the Buddha's Dharma, uphold the five precepts and the ten wholesome deeds, and practice charitable giving with a mind of loving-kindness, upon death abide in halls of merit, at peace and in non-action.' Tai answered, 'I served nothing, nor did I commit evil.' When the questioning was concluded, he was appointed an officer of the water department, an overseeing official leading over a thousand people to transport sand and deposit it onto the shore. Day and night, toiling bitterly, they wept and lamented with regret, saying, 'During life we did not do good, and now we have fallen to this place.')
7.4.2
[He thought] he must return to search for a substitute. Later, he was transferred to become Commander of the Water Bureau, having overall charge of matters concerning the various hells, and was provided with horses and soldiers. Heading east, he arrived at the hells on an inspection tour. Next, he arrived at the Niraya hell. There were five to six thousand men and women. There was a great tree, more than fifty paces wide and a thousand zhang high, with swords on all four sides. The people above were hung on the tree and set on fire; below, they fell in groups of ten or fifteen upon the flaming swords, which pierced their bodies. It was said that these people had cursed and reviled others, seized others' property, and harmed the good and kind. He saw Tai's parents and two younger brothers in this hell, weeping bitterly. He saw two men arrive carrying documents, who commanded the hell wardens, saying: 'There are three people whose families serve the Buddha; on their behalf, they have hung banners and burned incense in monasteries, making vows and prayers to rescue and absolve them of their sins committed while alive. Let them go forth to the House of Merit!' They had already seen natural clothing appear, and proceeded directly to a gate called the Great House of Opening Light. It had three tiers of black gates, all with white jade disks and red pillars. These three people thereupon entered through the gate and saw a great hall, its rare jewels dazzling to the eyes. In the hall, two lions lay together, looking back and supporting a gold-and-jade couch, which was called the Lion Throne. He saw a person whose body was about sixteen feet tall, with a golden visage and a halo of sunlight behind the nape of his neck, seated upon this throne. Many śramaṇas stood in attendance around him, and seated on the four sides were all realized beings and bodhisattvas. He saw the Lord of Mount Tai come and pay homage. Tai asked an official, and the official said: 'He is called the Buddha, the teacher who delivers people in the heavens above and under heaven.' Thereupon, he heard the Buddha say that he wished to deliver with compassion those in these evil destinies and the various hells, letting them all come forth to listen. At that time, it was said there were one million and nine thousand people; all at once, they were able to leave, and the hells were immediately emptied. They were relocated to a city a hundred li across. Those who were in this city were all disciples who upheld the Dharma; they were to pass through the House of Merit for seven days in accordance with their conduct, depending on whether the merit they had produced was little or none. He also saw ten people called forward who were to be reborn in heaven; carriages, horses, and attendants came to welcome them, and they ascended into empty space and departed. Going out, he again saw a city, said to be more than two hundred li across, named the City where Officials Receive Metamorphoses. It was said that those who during life had not heard the teachings of the Dao, but whose interrogations and punishments in the hells were completed, would receive retribution in altered forms in this city. Entering this gate, he saw that there must have been tens of millions of earthen houses arranged in wards and alleys. In the center was a large tiled house, about fifty paces wide. Under the house were more than five hundred officials taking down the names of people, recording the conduct and deeds of those who did good or evil, and directing them along the roads for receiving the bodily forms into which they would transform. Each went forth in accordance with their destination. For those who killed living beings, it was said: 'They shall become ephemeras, born at dawn and dead at dusk; if born as humans, they shall always have short lives.' Those who stole took the bodies of pigs and sheep, their slaughtered meat repaying others. Those who were lustful took the bodies of pigeons, hawks, or snakes. Those who were double-tongued became collared scops-owls and horned owls, whose screeching sounds make all who hear them curse them to death. Those who defaulted on debts became donkeys, mules, horses, oxen, fish, softshell turtles, and the like. Beneath the great house was an earthen door facing north and a door facing south; those called to enter from the north door and exit from the south door all had their forms transformed into birds and beasts. He also saw a city a hundred li across, in which there were tiled houses where beings dwelt peacefully and happily. It was said that in life they had performed no evil deeds, yet having not seen the heavenly path, they also received no punishment; this was called the City of Ghosts. After a fixed number of years, they could come forth and become humans. He also saw another city, more than five thousand paces wide, called Hell, wherein those undergoing penal punishment could not endure the bitter pain; they returned to search for someone of their generation from their families to resolve their punishments. They were all in this city, five to six hundred thousand men and women, all naked without clothing, starving and distressed, supporting one another. Seeing Tai, they kowtowed and wailed. Tai asked the officials: 'How many li apart are the gates to the heavenly destiny and the hell destiny?' The official replied: 'The gates of the heavenly destiny and the hell destiny face each other.' When the inspection tour was completed and he returned, the Master asked: 'Are the hells in accordance with the law? Because you have no sin, you were employed as Commander of the Water Bureau; otherwise, you would be no different from the people in the hells.' Tai asked: 'When people die, what brings joy?' The Master said: 'Only for disciples of the Buddha who are diligent and do not violate the prohibitory precepts is there joy.' [Tai] also asked: 'If before venerating the Buddha one's sins accumulated like mountains, but now one upholds the Dharma, can those faults be eliminated?' The Master replied: 'They are all eliminated.' The Master summoned the Record-Chief Envoy and asked: 'Why has Zhao Wenhe died and come here?' The envoy was made to unroll and inspect the registers of age, which showed an excess count of thirty years; he had been wrongly seized by evil ghosts. Now he was sent back home. Because of this, both old and young resolved to venerate the Buddha, hanging banners and canopies and holding assemblies of merit on behalf of their grandparents and two younger brothers.) Wang Tan harbored doubts, but made an agreement about death as proof. (The Xu soushen ji states: The śramaṇa Zhu Fadu was formerly a close friend of the Palace Leader of the Gentlemen of the Household of the Imperial Chancellery Wang Tanzhi. They often discussed matters of birth, death, sin, merit, and karmic retribution, but finding them dim, obscure, and difficult to comprehend, they were unsure whether such things existed or not. Thereupon, they made an agreement: 'If one passes away first and one's spirit retains consciousness, and if sin and merit are indeed determined, one must return to inform the other.' Later, while Wang Tan was in the capital, he suddenly saw the Master arrive. Startled, Wang said: 'Where has the Superior One come from?' He replied: 'I, an impoverished monk, passed away on such-and-such a month and day. Sin and merit are indeed not false; these matters are like shadows and echoes. The dānapati should simply cultivate the virtues of the Dao diligently in order to elevate and deliver his spiritual consciousness. Because I made an agreement with you previously, I have come to inform you.' As soon as he finished speaking, he vanished.) Before five stories were finished, at the execution ground the blade shattered. (Gao Gou of Xingyang was already fifty years old. Because of a murder, he was arrested and chained by the neck in an underground dungeon. Expecting certain death, a fellow prisoner in the dungeon told him: 'Strive together with me to recite [the name of] Avalokiteśvara!' Gou said: 'My sin is of the utmost gravity; I am resigned to death. How could I possibly be spared?' His fellow prisoner urged him on. Thereupon, he first generated the aspiration, vowing: 'I shall cast aside evil and practice good, single-mindedly mindful of Avalokiteśvara without negligence or haste. If I obtain release, I vow to erect a five-story Buddha stupa and give up my body to be a slave in service to the monastic assembly.' Within a month of applying his mind, the fetters and shackles unlocked themselves. The supervisory officials, astonished and perplexed, told Gao Gou: 'The divine spirit of the Buddha has pitied you; when you are decapitated, you surely will not die.' On the day of execution, the sword was raised but before it came down, the sword broke and the blade shattered. A memorial was presented, and he obtained a pardon. This comes from the Xuan yan ji and the Xu soushen ji.) When a goose was about to be slaughtered, a dream preserved its form whole. (Wang Xizhi of Langya, Grand Administrator of Wuxing under the Song, was learned, loved Laozi and Zhuangzi, but did not believe in Buddhism, engaging solely in slaughter. Earlier, when he was first an Attendant Gentleman in the Western Department of the Jin, he was exceedingly fond of guests. In the inner department, he raised a pair of geese, loving and playing with them exceedingly, considering them to have attained their natural disposition. Suddenly one night he dreamed that a goose held in its mouth a scroll of text, about ten or so sheets. Taking and reading it, it completely expounded matters of sin and merit. The next morning, it was indeed seen and turned out to be a Buddhist sūtra. Consequently, he never slaughtered again.)
7.4.3
[His] sincere faith surpassed ordinary people, and afterwards he became wealthy and honored again.)
Guo Quan manifested his form to have a Dharma gathering established (The Xuanyan ji says: Guo Quan, Regional Inspector of Yizhou, had died more than twenty years earlier. In the eighth year of the Yuanjia era, riding in a carriage with an escort just as when he was alive, he manifested his form to his son-in-law Liu Yizhi, saying: "My term of punishment has not yet ended. Strive to arrange a Dharma assembly feast for forty monks on my behalf, and only then can I obtain release." Suddenly he was seen no more. Recorded in the Xuanyan ji).
Yu Wen sailed the sea without fear of the surging waves (Yu Wen was transporting salt on the South Sea when he encountered a storm. He silently recollected Avalokiteśvara; the wind ceased and the waves calmed. Thereupon he attained safety. Recorded in the Xuanyan ji).
Wenhe revived and devoted his whole heart to venerating the Buddha (Cheng Daohui, courtesy name Wenhe, was a native of Wuchang. Formerly he did not believe in the Buddha's Dharma, and his family had venerated the Daoist teachings for generations. Whenever begging monks came, he would cross-examine and challenge them, arguing: "If one exhausts principle and explores nature to the utmost, nothing surpasses Zhuangzi and Laozi." Later, he died of an illness and met King Yama; only then did he realize that the Buddha's Dharma was to be revered, and he thereupon venerated the Buddha. Recorded in the Xuanyan ji).
Zhang Da was released, having observed the fast with utmost sincerity (Zhang Da had committed a crime and was imprisoned, destined to be executed. He then concentrated single-mindedly on recollecting Avalokiteśvara. The chains and fetters fell off by themselves, and he consequently attained release. For the rest of his life he observed fasts and precepts. Recorded in the Zhangshi biezhuan).
Wuxing burned completely, but the scripture hall remained as before (During the Yuanjia era, a fire frequently broke out in the outer suburbs of Wuxing, razing several hundred families completely to the ground. Only the scripture hall and the carriage shed stood majestically unburned. People at the time considered it miraculous. Recorded in the Xuanyan ji).
Pucheng caught fire, but the vihāra did not burn (In the eighth year of the Yuanjia era, a great fire broke out in the city of Puban in Hedong, which could not be saved. Only the large and small vihāras stood majestically intact; on the contrary, the scriptures and icons in the houses of white-robed laity were also entirely undamaged. The common people were astonished, and redoubled their shared inspiration of faith. Recorded in the Xuanyan ji).
The temple goose in Jiankang died and cried out again (In Daxiang of Jiankang commandery there was a Temple of the Four Heavenly Kings. On the new and full moon days, they would constantly slaughter white animals as a sacrificial offering, which people took to be a foreign custom. Later, they slaughtered three white geese. When the preparation was finished, the geese suddenly sprang up in alarm, wailing mournfully as they went beneath the altar of the god. The temple priest dreamed that the god told him: "I am a disciple of the Buddha's great precepts. Originally I do not kill living beings, but practice the pure precepts. Why do you slaughter geese to sacrifice to me? Just now, the dead geese ran in alarm wishing to awaken your heart." Afterwards, they subsequently abolished slaughter and no longer made improper sacrifices. Recorded in the Jiankang bieji).
A condemned prisoner in the market of Wu Commandery was spared execution (Shen Ying, a native of Wu Commandery, was imprisoned and sentenced to death. Facing execution in the marketplace, he recited the name of Avalokiteśvara day and night, unceasing in mind and mouth. The blade broke by itself, and thus he was released. Another account says: Lu Hui, a native of Wu, was imprisoned, destined for death. He then ordered his family to make an icon of Avalokiteśvara, hoping to obtain exemption from death. Facing execution, three strikes of the blade were delivered and each blade broke. The officials questioned him, and he answered: "I fear it is the compassionate power of Avalokiteśvara." When they looked at the neck of the icon, there were indeed three blade marks. Seeing this, they memorialized the throne, and he obtained pardon. Recorded in the Xuanyan ji).
The temple deity offered silk and immediately left the python's body (The Jin tasi ji by Liu Qiu, Minister of War of the Liang, states: The śramaṇa An Shigao was the crown prince of the King of Parthia. The Yin chi ru jing was translated by him. When he went to Yuzhang, he arrived at Gongting Lake. The temple deity said to Shigao: "Formerly, when I was in a foreign land, I left household life to become a man of the Dao. I was fond of practicing giving, but did not uphold the precepts. Today I am here as the deity of Gongting Lake. The surrounding area of a thousand li is all under my governance. The common people present countless precious curiosities; this is the recompense for diminishing myself in my past life. Had I been able to uphold the precepts, my merit would have led to rebirth in heaven. Because I transgressed the prohibitions, I have fallen among these deities. You, Master, were my fellow student; now that we meet again, my sorrow and joy can hardly be expressed! My life will end morning or evening, but my ugly form is huge and long. I do not wish to cast off my life here and defile the lake waters; I should cross to the empty marsh west of the mountain. After this body perishes, I fear I will fall into hell. I have a thousand bolts of silk and a stone casket, along with various miscellaneous goods. You may erect a stupa and build for the Three Jewels on my behalf, so that after I pass away I may be reborn in a good realm. I deeply entrust this to you." Hearing this, Shigao wept profusely, and said to the deity: "Why do you not show your form to converse face-to-face?" The deity said: "The penalty for transgressing the precepts has made my form exceedingly hideous; seeing it will surely frighten you." Shigao said: "Only manifest your body for a short time; I will not be afraid." The deity poked its head out from behind the altar couch, and it was indeed a great python snake. It came beside Shigao's knees, its tears falling like rain; where its tail ended, or how long it was, could not be known. Shortly thereafter, it withdrew behind the couch. Shigao thereupon gathered the silk and goods, loaded them all into the boat, took his leave, and withdrew. The fellow travelers hoisted sail at once and proceeded on their route. The deity again revealed its snake body, climbed to the mountain peak, and gazed after them as they departed. The crowd raised their hands, and only then did it vanish. In an instant, they arrived at Yuzhang, and there in that region he erected the Dong Temple. The deity then moved, crossed west of the mountain, and passed away. Its head and tail were more than forty li apart. Today's Snake Village in Xunyang Commandery is the place. When Shigao returned to the capital, he used the remaining goods from the temple to erect a three-story stupa at Waguan Temple. Later, Shigao dreamed that the deity came to report, saying: "Thanks to the merit made by the Master, I have already been freed from the python's body." Also found in the Xuanyan ji).
Mother Che burned lamps, not expecting her son to arrive (Mother Che encountered the disaster of Liu Yizhen, Prince of Luling of the Song, at Qingni, and her son was captured by the Bobo Helian barbarians and kept in the rebel camp. His mother had long venerated the Buddha; thereupon she lit seven lamps before the Buddha, crying out day and night with focused mind to Avalokiteśvara, wishing that her son might escape. This went on for years. Her son suddenly managed to rebel and flee back, traveling south alone for seven days and seven nights. Encountering overcast skies, he did not know west from east. In the distance he saw seven patches of firelight; he ran toward the fires, intending to head toward what seemed like a village, yet he could never reach it. After seven nights like this, without realizing it he arrived at home. He saw his mother still prostrate on the ground before the Buddha, and also saw the seven lamps. He was thereupon awakened. Mother and son spoke together, knowing this was the Buddha's power. From then on, they were sincere and earnest, dedicating themselves exclusively to giving and forbearance. Recorded in the Xuanyan ji).
Kong Qiong of the Ministry of Personnel escaped suffering through releasing living beings (Kong Qiong, Minister of Personnel, courtesy name Yanbao, originally did not believe in the Buddha. On the eighth day of the fourth month, he went with Fan Tai to Waguan Temple to release living beings and repent together. Several decades of days after he died, he appeared in a dream to his elder brother's son, saying: "I originally did not believe in the Buddha, but because I released living beings with Fan Tai, relying on the power of this single good deed, I have now escaped suffering. The retribution of sin and merit is definitively without error. You should exert your mind to make merit and help me promote goodness, so that you may escape suffering." Recorded in the Qiong biezhuan).
The Daoist master Shi Jun was able to walk through bathing an icon (Shi Jun was learned and knowledgeable, venerating the Dao while slighting the Buddha.
7.4.4
[He] used to say to others, 'The Buddha is but a petty spirit, not worthy of worship.' Whenever he saw a revered image, he constantly mocked and disparaged it. Later, due to illness, his legs became crippled, and various prayers for blessings had no efficacy whatsoever. His friend Zhao Wen said to him, 'In the scriptures on religious paths to merit, casting or bathing an image brings the foremost merit. You might try making an image of Avalokiteśvara.' Because his illness was urgent, Jun followed his words and cast an image. When the image was completed, he saw Avalokiteśvara in a dream, and thereupon he recovered. (From the Xuanyan ji, Mingxiang ji, and other records.) The wife of Chen Fan: continuous radiance illuminated her seat. (The wife of Chen Xuanfan was from the Zhang clan. She devotedly revered the Buddha and constantly wished to make a gold image herself to worship for the rest of her life, but her wish could not be fulfilled. After concentrating her mind for a long time, suddenly a gold image of Avalokiteśvara, five feet high with continuous radiance, appeared upon the high seat. From the Xuanyan ji, Mingxiang ji, and other records.) The mother of Zhang Dao: spouted flames that shone upon the plate. (The mother of Zhang Dao was from the Wang clan and was ordinarily devout. On the eighth day of the fourth month, during a vegetarian meal, her devotion was answered by obtaining a relic: radiant light flowed from her mouth, illuminating the food plate. From the Xuanyan ji.) Vice Director Zheng Xian: moved the unseen realm and had his lifespan extended. (Xian, styled Daozi, was skilled in physiognomy and knew his own life was short. He thought there was no way to prolong it. He dreamed of a śramaṇa who asked him, 'Do you need to prolong your life? You may release living beings on the six fast days, contemplate the good, uphold the fast, and observe the precepts. This can extend your lifespan and bring blessings.' Xian accordingly revered the Dharma and thereby attained long life. From the Xuanyan ji.) Minister Liu Shi: earnest mindfulness caused the image to return. (Liu Shizhi of Pengcheng always worshipped an image. For no reason, it was lost and its whereabouts unknown. Day and night Shizhi reflected on his transgressions and reproached himself. His earnest mindfulness reached the unseen realm. After a hundred days, the image suddenly appeared by itself upon its original seat, its divine light illuminating the room. The entire family was filled with surprise and joy, and redoubled their devotion. From the Xuanyan ji.) Liu Yimin: concentrated contemplation with diligent earnestness; the pearl-like countenance shone with color between his brows. (Liu Yimin was a man of Pengcheng. In his youth he was a Confucian scholar, and after losing his parents he was renowned for his supreme filial piety. His family was poor, so he divined a dwelling in the West Forest of Mount Lu. Suffering many illnesses, he did not concern himself with wife and children; he cut off social intercourse and concentrated his mind on dhyāna practice. Within half a year, he saw the mark between the brows [of the Buddha], and gradually saw one eye of the Buddha, as well as two colors at the hairline. Later he saw the entire body, which he took to be a painting. He then saw a Daoist practitioner presenting a bright pearl, and his illness thereupon recovered. From the Xuanyan ji.) The King of Wu besieged the monastery and seized the monks: relics floated radiant upon the bowl. (In the time of Sun Hao, Wang Zhengbian submitted a memorial saying, 'The Buddhist teaching should be eliminated; the central realm does not benefit from barbarian deities.' Hao immediately issued an edict to assemble all the śramaṇas, arranged soldiers to surround the monastery, and intended to carry out executions and abolition. He said to Dharma Master Senghui, 'If the Buddha is a spirit, he should be venerated. If he has no spiritual efficacy, all those in dark robes shall share the same fate this day.' Some monks hanged themselves, while others fled abroad. Senghui then kept a pure fast, promising a divine transformation within seven days. He filled a bronze bowl with water and placed it in the courtyard. When the midday meal was finished, sunlight shone brightly. Suddenly, a clanging sound was heard from the bowl in the courtyard, and relics were seen shining brightly throughout the courtyard and hall, floating upon the bowl. Hao and the great assembly stepped forward to look, terrified and bewildered. Leaving his seat and changing his expression, he approached. Senghui said, 'Even if Your Majesty employs the strength of Meng Ben to strike it with a hammer of a hundred jun, its adamantine nature will ultimately not be broken.' Hao did as he said. [Senghui] requested to first recite the scriptures, chant praises, pay obeisance, scatter flowers, and burn incense, proclaiming his sincere devotion at the top of his voice and conveying the aspiration that the ferry of Maitreya's compassion would not cease, so that the wheel of Dharma would turn, reaching into the realm of the spirits; if the majestic spiritual power is not small, it should manifest today, otherwise the Three Jewels will be cut off forever. When he finished speaking, the strong man swung the hammer, raising the wind; the onlookers trembled and lost their breath. The hammer was shattered, but the relic was unharmed, its bright light bursting forth and illuminating the pillars with dazzling radiance. Hao bowed down, submitted with sincerity, and diligently organized vegetarian feasts and lectures. This pagoda is located north of the Great Market in Jiankang. Later it still displayed auspicious lights. In the autumn of the nineteenth year of Yuanjia, the monastery pinnacle emitted bright light at night, shining with fresh red colors; flames flanked the four tiers, circling from west to south. A thing like a pheasant-tail fan was also seen, moving along with it, its name unknown. Some onlookers met it while others did not. For about twenty days, all in the capital city saw a great purple light upon the pinnacle. From the Wu lu and Xuanyan ji.) Dingling's reckless insolence: shot at the moon-like face and was put to death. (The Xuanyan ji states: In the city of Ye in Xiangzhou, there was a sixteen-foot true gold standing image. It was encountered by the Chanyu of Dingling, whose nature was utterly ferocious and violent, lacking any faith. He bent his bow and shot the image; the arrow hit the face of the image, and blood flowed down across it. Although it was polished and adorned, the blood traces remained. Furthermore, he selected five hundred strong men to pull it down to the ground, intending to melt and cast it into copper to serve as utensils. The image's mouth emitted a great voice, roaring like thunder. The strong men lost their souls and courage; all collapsed to the ground, unconscious and writhing in agony, terrified and unable to rise. Because of this, the gang of rebels felt ashamed and frightened, and many converted and believed. Later, the Dingling leader fell ill, was executed, and died.) Helian's ferocious obstinacy: wore the image's robes and was struck dead by lightning. (The Xuanyan ji states: When the Bobo barbarians conquered the borders of Jizhou, clergy and laity alike were slaughtered; their ferocious cruelty and violence slaughtered without mercy. Even in Guanzhong, more than half of the people died, and the bones of women and infants piled up into mountains. Giving free rein to his harmful heart, he took it as pleasure. He then declared of himself, 'Bobo is the Buddha among men, worthy of receiving obeisance.' He then had a Buddha image painted and hung on his back; sitting in the hall, he ordered the śramaṇas of the state to bow toward his back to revere the image, which amounted to bowing to him. Later, while out on an excursion, a violent wind and rain suddenly arrived, darkening the four quarters; he knew not where to return. Thunder and lightning roared, and he was struck dead by a thunderbolt. After he was buried, lightning struck his tomb; his coffin split open, his corpse was thrown outside, and upon his back was written 'Ferocious, cruel, and devoid of the Dao,' among other words. The people of the state rejoiced, regretting only that he had died too late. Shortly thereafter, he was annexed by Sha Gui, lord of the Suotou, and his wife and children were executed. Seen in Xiao Zixian's Qi shu.) Tuoba destroyed monasteries: pus flowed over his entire body. (Emperor Taiwu of the Wei extensively destroyed the Three Jewels and demolished monasteries and pagodas. A few years later, sores broke out over his entire body, and pus flowed everywhere. The ministers and masses discussed that this was caused by the spirits of the Buddha. From the Cui Hao zhuan.) Yuwen abolished the saṅgha: sores ulcerated across his whole body. (Because Emperor Wu of the Zhou destroyed and abolished the Three Honored Ones, he later broke out in terrible virulent sores at Wangyi Palace. After ten days without recovering, he suddenly passed away.) Xie Hui demolished a pagoda: emaciation and illness continued for years. (The Jin lu states: Before Minister Xie Hui generated faith, he was the Inspector of Jingzhou. He thought that monasteries and pagodas were not suitable for the human realm and should be moved outside the city wall. He personally led his subordinates to the gate of the New Monastery, accompanied by eighty soldiers each holding knives and axes.)
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destroyed the stupas. Venerable images were strewn about; tiles and timbers collapsed. In an instant, clouds and mist darkened the sky, and wind and dust swept up furiously. [Xie] Hui fled in terror, and his squad scattered in panic, none knowing where to go. That night, Hui and the others all dreamt of a śramaṇa soaring in the sky with brilliant, dazzling light. They also saw two figures, each over ten feet tall, of formidable and heroic bearing, who cast fierce looks and scolded in harsh voices: 'What you have done transgresses the Way; you will soon face the retribution yourself!' Thereafter, the squad members and officers were all stricken with leprosy and died in due course; the remaining men likewise ran afoul of the law and met their ends. Xie Hui suffered from wasting illness for consecutive years, and was later executed along with his entire clan for plotting rebellion—none died a natural death.) Sun Hao urinated on an image and suffered genital pain for successive months (The Xuan Yan Ji states: Sun Hao, the ruler of Wu, was extremely cruel and tyrannical, acting contrary to human sentiment. While supervising the clearing of ground in the garden with palace maidens, they suddenly unearthed a golden image from the soil, luminous and solemn in appearance. Hao ordered the image placed beside the privy, making it hold the cleansing sticks. When the eighth day of the fourth month arrived, Hao urinated onto the image's head, laughing and saying: 'Today is the eighth day, and I perform the lustration for you!' He treated this as a source of amusement before the palace maidens. Afterward, some time later, his scrotum suddenly swelled, causing agonizing, burning pain that was intolerable. From night until morning, he suffered so terribly that he begged for death. Famous physicians applied fine medicines, but his condition only worsened. The Grand Astrologer divined that he had offended a great spirit, whereupon an edict was issued commanding prayers at sacred shrines. Yet with each prayer the affliction grew more severe; high and low were at their wits' end. In the inner palace was a maiden who had previously revered the Buddha's Dharma and possessed inner discernment; whatever matters she recorded often proved remarkably accurate. She memorialized: 'Has Your Majesty sought the Buddha?' Hao asked: 'Is the Buddha a great spirit?' The maiden replied: 'In heaven and on earth, none is more revered than the Buddha. The image Your Majesty found earlier remains beside the privy; please retrieve and make offerings to it, and your swelling will surely cease at once.' In dire pain, Hao immediately prepared fragrant water, washed the image with his own hands, placed it in the palace hall, kowtowed in confession, and single-mindedly implored for mercy. That very night the pain stopped, and the swelling dissipated accordingly. Thereupon he requested to receive the five precepts from Kang Senghui, erected a great Buddhist monastery, and made offerings to the assembly of monks.) Zhu Gong killed a nun and fell into a privy (In the Song, there was an evil man named Zhu Gong who made robbery and murder his profession. One night he went to Lianhua Monastery, killed a nun, and stole goods. Throughout the night he ran around the courtyard, unable to find an exit. He eventually fell into an open privy and died, with the stolen goods still strapped to his back. This is from the Soushen lu.) Dong Li robbed monks and was slain by an ox (Dong Li habitually made his living by robbing monks. Having obtained wealth, he lavishly entertained guests at home. Suddenly a mad ox burst in from outside, charged at Li right at his seat, and gored him to death upon its horns. This is from the Liang Hou Ji.) Pingye melted statues and went blind (Cui Pingye of the Liang was skilled in archery and horsemanship, serving as a warrior supervisor. Throughout his life he made a trade of stealing Buddha statues and melting down the bronze, selling the metal to fund his wine and meat without shame or fear. By the age of fifty, his wife, children, and siblings had all died, leaving him entirely alone. He suddenly suffered cataracts, and with hunger and cold arriving together, he starved to death. This is from the Liang Hou Ji.) Zhen'e stole a bell and his tongue retracted (Wang Zhen'e, a Daoist master of the Liang, had learning but lacked a good heart. His speech consisted largely of slander and disparagement, and he was despised by his contemporaries. He showed contempt for the Buddha's Dharma and invariably mocked any monk he met. Later he made a living by teaching. At the time, the monk Faman of Luxi Monastery left a bronze bell in his schoolhouse. Before it was retrieved, Zhen'e stole it to cast coins. Later, he took an oath confronting Faman. Within a year he fell gravely ill, his tongue contracted, and he could not speak. Realizing he had broken his oath, he gave away his property to cast a bell to atone for his transgression, but he remained unable to speak until his death. This is from the Family Admonitions of Mr. Wang.) Zushen presented a memorial and contracted white leprosy (Guo Zushen of the Liang submitted eighteen points to Emperor Wu of Liang, requesting the abolition of small temples within the outer walls and the secularization of monks and nuns without recorded monastic duties. Emperor Wu did not adopt them. Later, Zushen dreamt of a benevolent deity spitting upon him; he consequently contracted white leprosy. Although he repented, he did not recover. This is from the Yuanhun ji.) Yuansong opposed the Dharma and suffered hot winds (After Wei Yuansong disparaged the Dharma, he contracted hot winds, fell into debilitation, and died.) The guest of honor died and bleated like a sheep (Yan [Zhitui] says: When Wang Ke served as governor of Yongjia Commandery, someone stole a sheep and gathered guests to hold a banquet. The sheep slipped its cord, came and threw itself before a guest, first kneeling in two prostrations and then crawling into his robes. The guest never said a word about it and certainly made no plea to save it. Soon afterward, it was slaughtered and roasted; the roast was first served to this guest. As soon as a piece entered his mouth, it went beneath his skin, traveling through his entire body with piercing agony so that he cried out. Only then did he recount what had happened; he died bleating like a sheep.) The magistrate sobered up and sores erupted (During the Liang, a man served as a county magistrate while staying in a monastery. The local residents brought an ox and wine to bless the magistrate. The magistrate then tied the ox to a stupa pillar, set aside the Buddha images, arranged benches and mats, and received his guests in the Buddha hall. Before the slaughter, the ox slipped its tether, went straight to the stairs, and bowed. The magistrate laughed aloud and commanded his attendants to butcher it. After eating and drinking to heavy intoxication, he lay down under the eaves. Upon awakening, he felt an itching all over his body, and scratch-marks erupted into swellings; from this, he contracted leprosy. He died ten years later. This is from the Family Instructions of the Yan Clan.) The retainer bore a son naturally lacking hands; the court attendant ate roasted meat as if a sword pierced his body (When Yang Sida served as governor of Xiyang Commandery, he met with the rebellion of Hou Jing. At the time there was also a drought and famine; the people stole wheat from the fields. Sida sent a retainer to guard it, who cut off the arms of every thief he caught, totaling more than ten people. Later, this retainer fathered a boy who was born without hands. In the state of Qi, there was an attendant-in-ordinary whose household was extremely extravagant; unless an ox was slaughtered by his own hand, he found its meat unpalatable. Around the age of thirty he fell gravely ill, and saw an ox charging to gore his body; shrieking as though pierced by blades, he died. This is from the Family Discourses of the Yan Clan.) A Liang man washed his hair with sounds of chicks on his crown (In the Liang era, there was a man who habitually blended chicken egg whites to wash his hair, saying it made hair glossy. Every time he washed, he cracked twenty to thirty eggs. As he lay dying, nothing could be heard from within his hair but the chirping of thousands of chicks. This is from the Family Discourses of the Yan Clan.) Madame Liu sold soup, and her child's head resembled an eel (Madame Liu of Jiangling made a living selling eel soup. Later, she gave birth to a child whose head was truly that of an eel, though from the neck down it had a human body. This is from the Family Discourses of the Yan Clan.) In observing the traces of faith and disparagement, they are indeed like a shadow following a form or an echo reverberating in a valley. Those heard with ears and verified with eyes can be recounted in brief. Exert yourself, my sir; may you fortunately avoid such calamity!' The Confucian scholar said: 'Examining the Master’s sincere intention, it would seem good and evil are distinct, and faith and disparagement each receive their retribution. Yet I observe that Yan Hui, despite his virtuous conduct, met an early death,
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while the ferocious Robber Zhi contrarily attained a long life. The two Wangs served the Buddha, yet their families were put to death; the three Zhangs followed the Dao, yet their clans were annihilated. Good deeds meet with misfortune, while wicked deeds incur no guilt; is the proof of mutual retribution not an empty claim?' The bodhisattva instructed: 'Yan Hui could deduce ten things from one, and Zixia inspired Confucius; not returning to the subject after being shown one corner is truly shameful! Discussing only a single lifetime cannot exhaust the principle; only by taking into account all three realms of time can the source be thoroughly fathomed. The Sage taught that there are actions in which suffering is experienced now and has a suffering retribution; there are actions in which pleasure is experienced now and has a suffering retribution; there are actions in which suffering is experienced now and has a pleasurable retribution; and there are actions in which pleasure is experienced now and has a pleasurable retribution. Or it may be that remaining past merits are not yet exhausted, so evil does not immediately fall; or past offenses still linger, while conditions for good are just arising. If ashes cover a fire, how could one say fire does not exist? When tracing a sound in the dark, one must know its source surely exists! Moreover, good and evil have their destinations, and retribution never errs. The teachings of the Duke of Zhou and Confucius both agree with this statement. If one does good and by chance meets with misfortune, or commits evil and happens to encounter fortune, could one claim on that basis that Confucius's words are necessarily hollow and his discussions untrue? It is like the people of Wu south of the Yangtze who do not believe there is a tent for a thousand men, or the Han people north of the Yellow River who do not believe there is a ship of ten thousand bushels. Do not measure the distant course of the tempestuous wind with the petty mind of weeds and wormwood! Yan [Zhitui] admonished his sons, saying: "If you are bound by mundane designs, establishing a household and not abandoning your wives and children, and are unable to leave home, you should nonetheless observe the precepts and apply your minds to recitation and study, so as to make provisions for future lives. A human body is hard to obtain; do not pass through it in vain! Now, having sons and grandsons simply means having common mortals between heaven and earth; what true intimacy do they have with your own person? Yet you cherish and protect them, laboring on their behalf, impoverishing yourself with property and worrying over their hunger and satiety; how much more should you care for your own spiritual consciousness, rather than neglecting it and discarding it all at once?" This can truly be called straying from the compassionate instruction of the Great Sage and believing the subjective theories of ordinary mortals.'
Linked texts (1)
- 辯正論 — Classical Chinese