辯正論 7.4.3

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.