經律異相 9

English (machine translation) 9

Language: English

9.1

Compiled by the Liang śramaṇas Sengmin, Baochang, and others

1. Mañjuśrī Transforms the Woman Suvarṇaprabhāsa-śīrṣā to Become Uglified and Decayed
2. Mañjuśrī Manifests His Body in Various Lands to Fetch the Bowl and Propagate the Teaching
3. Samantabhadra Vows to Protect the Five Kinds of Dharma Masters
4. Śuddhavīrya Transforms Merit and Wealth, Enduring Diverse Sufferings for a Long Time
5. The Youth Jyotiṣka Causes Dragons and Elephants to Emerge from His Hands
6. Viśvantara Seeks a Pearl and Subdues the Ocean Deity to Relieve the Impoverished
7. King Bahuvijaya in One Place with a Woman Is Mocked by Ānanda
8. The Great Sārthavāha Crosses the Ocean, the Ship Breaks, and He Gives Up His Body to Rescue the Multitude
9. Sitting Upright in the Mountains, a Bird Nests on His Head, and Because the Chicks Cannot Yet Fly He Never Abandons Them
10. Entering the Ocean to Gather Pearls to Relieve Poverty and Suffering
11. Sitting in the Ocean to Rescue Merchants
12. Leaping Forth from the Earth and Displaying the Broad and Long Tongue Sign
13. A Cowherd Boy Skillfully Explains the Meaning of Prajñā and Broadly Propagates the Mahāyāna

9.3

1. Mañjuśrī Transforms the Woman Suvarṇaprabhāsa-śīrṣā to Become Uglified and Decayed

9.4

Suvarṇaprabhāsa-śīrṣā and the elder's son Bhīruśrava were together in a pleasure garden, scattering flowers, burning incense, and adorning themselves with entertainment and music. At that time, when the woman looked upon the elder's son, her desires were satisfied. Mañjuśrī (in older translations called Ruxou) transformed this woman's body so that she died instantly. Her complexion turned repulsive; pus and blood flowed from her eyes, ears, nose, and mouth; and her body putrefied and decomposed, unbearable to look upon. Blue flies flew in from all around to feast together on it. When the elder's son saw this woman's body decay and ruin in such a way, he was terrified and uneasy, wishing to take refuge and be rescued from this affliction, wondering where he might go to escape this suffering. At that time, through the majestic spiritual power of the youth Mañjuśrī, the trees in the garden naturally emitted praises. When the elder's son heard the trees' eulogy, he leapt with joy, and wholesome thoughts instantly arose. Gathering the woman's corpse into the fold of his garment, he discarded it amidst a thicket of trees and abandoned it, going away. Thereupon the Bhagavat, wishing to instruct and transform that elder's son, emitted light from his body, its radiance universally illuminating the territory of Magadha. When the elder's son saw the Tathāgata's majestic spiritual power towering and magnificent, joy arose in his heart. Śakra Devānām Indra stood before him. Seeing the elder's son, he praised him, saying: "Young man of wholesome conditions, you have obtained blessings and benefits, even being able to see the Buddha!" When that young man heard this encouraging praise, he went together with Śakra to the Buddha's place. Śakra held flowers and gave them to the young man, saying: "You may take these flowers and scatter them over the Tathāgata." Having scattered them, he bowed his head to the Buddha's feet, stood in front, and said: "I now take refuge in the Buddha, the Dharma, and the Sangha of sages. There was a licentious woman, Suvarṇaprabhāsa-śīrṣā, with whom I was making merry in a pleasure garden. But today her countenance turned repulsive and she instantly died. I have abandoned all my family and kin, and great fear has arisen within me. Might not the king investigate and interrogate me?" The Buddha said, "Cease your worry." At that time, Suvarṇaprabhāsa-śīrṣā, seeing that the elder's son had received instruction and conversion and followed the monastic discipline and teaching, went to the Buddha's place together with music and performers. Bowing her head to the Buddha's feet, she stepped back and stood to one side. Then Mañjuśrī said to the elder's son: "Do you recognize this sister?" He answered, "I already know her." He asked again, "How do you know her?" Thereupon the elder's son replied to Mañjuśrī, speaking a verse:
"Form is like a mass of foam;
Feeling is like the arising of a bubble;
Conception and thoughts are like a mirage;
I have understood and known it to be thus."
The Buddha told Ānanda: "In an ancient life, Mañjuśrī exhorted and converted this woman, causing her to generate the aspiration for the Way. In a past life, I also exhorted and converted her, causing her to generate the aspiration for the Way. After ninety-two hundred thousand kalpas, Suvarṇaprabhāsa-śīrṣā will become a Buddha named Ratnaprabhāsa. The elder's son will become a bodhisattva named Guṇaprabhāsa. When she becomes a Buddha, before entering extinction, she will bestow the prediction of buddhahood upon the Bodhisattva Guṇaprabhāsa, and only then will she enter parinirvāṇa, named Dhāraṇīraśmi." (From the Da jingfamen jing).

9.5

2. Mañjuśrī Manifests His Body in Various Lands to Fetch the Bowl and Propagate the Teaching

9.6

There were two hundred sons of the gods who had generated the bodhisattva mind, but it was not yet firm, and they all wished to fall back. Each thought to himself: "The Buddha-Dharma is difficult to attain. We are now determined not to practice as bodhisattvas; it would be better to attain arhatship or pratyekabuddhahood and enter parinirvāṇa." The Buddha knew that these people were capable of becoming bodhisattvas, yet their minds were retreating. The Buddha then transformed into a householder carrying a bowl full of food of a hundred flavors, who came before the Buddha, paid homage, and offered the bowl to the Buddha. The Buddha accepted the bowl. Mañjuśrī said, "Bhagavat, you should requite this kindness." Śāriputra was puzzled and immediately questioned the Buddha. The Buddha then dropped the bowl onto the ground. The bowl sank downward, passing through various lands, passing directly through lands equal in number to seventy-two Ganges sands, to a land named Ohasa. The Buddha there was named King of Radiance, who is presently in the world. The bowl hovered stationary in the empty space of that Buddha's land without anyone holding it. In the various Buddha lands through which the bowl passed, that Buddha's attendants all asked their Buddha about it. Their Buddha answered: "Above there is a Buddha named Śākyamuni. The bowl came from there merely to rescue and protect the resolution of the bodhisattvas who are falling back." The Buddha said to Śāriputra: "Go, seek the bowl, and bring it back." Śāriputra, relying on the Buddha's majestic spiritual power and using his own power of wisdom, passed through ten thousand Buddha lands with ten thousand samādhis, yet did not see the bowl at all. Rising from samādhi, he returned and said to the Buddha: "I sought it but did not see it." He then dispatched Maudgalyāyana, who also did not see it. Subhūti and the other five hundred venerable ones were all unable to see it. The Bodhisattva Maitreya was also unable to see it. He commanded Mañjuśrī to seek the bowl. Without rising from his seat, Mañjuśrī entered samādhi. Pointing to the earth with his right finger, he traveled through the various Buddha lands, and there were none that did not hear and know of it. The lands he passed through all quaked. In all the lands, they saw Mañjuśrī passing through seventy-two Ganges sands. Between each and every hair on his arm, there were a hundred thousand koṭis of lights and a hundred thousand koṭis of lotus flowers. Upon each lotus sat a bodhisattva, all praising the merits, śrāvakas, bodhisattvas, and Buddha-land of Śākyamuni Buddha. At that time, Śākyamuni emitted light from under his feet, illuminating downward through lands equal in number to seventy-two Ganges sands. Seeing this light, they all attained the Madhura samādhi. Mañjuśrī took the bowl with his right hand, and together with countless bodhisattvas, he came back with the bowl in hand, paid homage, and presented the bowl. The Buddha said to Śāriputra: "Now I shall tell you of an event in a past kalpa. In the past, there was a Buddha named Courage Unsurpassable. There was a monk named Wisdom King, who held his bowl and entered the country of Vedeha to beg for alms, obtaining food of a hundred flavors. At that time, there was an elder's son named Vimalarāja, who was held in his wet-nurse's arms atop the city gate. Seeing the monk from afar, the boy climbed down from her arms and went toward him, begging for his food. The monk gave him a honey cake. When the child ate it and knew its sweet flavor, he followed the monk, paying no heed to his wet-nurse. He followed him directly to the place of the Buddha Courage Unsurpassable, paid homage to the Buddha, and sat to one side. The monk gave the bowl of food he held to this little boy, having him offer it to the Buddha. The boy then presented it to the Buddha. As the Buddha ate, it became full again. With this, eighty-four thousand monks and twelve thousand bodhisattvas were all fed to satisfaction, yet the food held by the boy was still not diminished. By his majestic spiritual power, the Buddha caused the boy to rejoice, whereupon he received the five precepts from the monk and generated the bodhicitta. The child's parents, searching for their child, paid homage to the Buddha. The son said to his father: 'I have now attained entry into the bodhisattva Dharma; I wish to become a śramaṇa.' The parents then granted permission, saying: 'We also generate the aspiration and follow you.'" The Buddha said: "The monk Wisdom King was Mañjuśrī, and the boy of that time was myself. Buddhas equal in number to my own body, incalculable, in asaṃkhyeya lands, were all inspired by Mañjuśrī. We have all received the kindness of Mañjuśrī." The two hundred sons of the gods immediately reflected: "Śākyamuni Buddha was inspired by Mañjuśrī to attain buddhahood on his own. Why should we be indolent?" Through this reflection, their minds became firm. (From the Ajātaśatru-rāja-sūtra, fascicle 1).

9.7

3. Samantabhadra Vows to Protect the Five Kinds of Dharma Masters

9.8

Samantabhadra Bodhisattva, renowned for his sovereign supernatural powers and majestic virtue, came from the east together with innumerably many great bodhisattvas. The lands he passed through all quaked, and they rained down precious lotus blossoms and played various kinds of music. He was also surrounded by a great assembly of countless gods, spirits, and other members of the eight classes. Paying homage to Śākyamuni Buddha, he said to the Buddha: "In the land of the Buddha Sovereign King of Precious Majestic Virtue, I heard from afar that the Lotus Sūtra was being preached in this Sahā world, and we have come together to listen to it and receive it. We only pray that the Bhagavat will preach it for us." The Buddha told Samantabhadra: "If good men or good women fulfill four conditions, they will obtain this Lotus Sūtra after the Tathāgata has entered extinction." Samantabhadra Bodhisattva said: "If there are those who walk or stand, diligently reciting this sūtra and meditating upon it; if someone should forget a single phrase or verse of this sūtra, the host of great bodhisattvas will all go to where that person is, manifesting their forms to make offerings, protect, and comfort their minds, and also to ensure it flows fluently once more for the sake of making offerings to the Lotus Sūtra. Those who see them will rejoice and become even more vigorous. Because they see me, they will instantly obtain samādhis and dhāraṇīs. If in the evil age to come anyone among the four assemblies comes seeking, upholding, reading, reciting, or copying this Lotus Sūtra with a desire to practice it, they should be single-mindedly vigorous for three times seven days. When the three times seven days are fulfilled, I will also appear before them and preach the Dharma for them." (Extracted from the seventh fascicle of the Lotus of the True Dharma Sūtra.)

9.9

4. Śuddhavīrya Transforms Guṇavitta and Patiently Endures Many Sufferings for a Long Time

9.10

In a past kalpa, there was a Buddha named Vast Radiance (the Pusa xing jing calls him Free of Defilement and Radiant). The king's son was named Guṇavitta (the Pusa xing jing calls him Karmapradhāna) and was sixteen years old at the time. Relying on his handsome appearance, he gave rise to arrogance and would never turn toward the Buddha to pay reverent homage. The Buddha then distributed casting tallies, asking who would be able to convert him. Among the eighty-four thousand bodhisattvas, none took the tally. There was one bodhisattva named Śuddhavīrya who said, "I can." At that moment, the great trichiliocosm quaked in six ways. He then went and stood at the king's gate. When the prince saw him, he reviled and insulted him with harsh words, threw dirt in his face, and attacked his body with swords, staves, tiles, and stones. The bodhisattva at that time did not grow angry, did not leave, and his mind felt no fatigue or aversion. For one thousand years he endured such suffering. After twenty thousand years, he finally reached beneath that second gate. Before the eighty-four thousand years and seven days were fulfilled, he finally reached beneath his seventh gate. At that time, the prince saw this bodhisattva and said, "Man of the Dao, what do you come seeking now?" He immediately gave rise to an inconceivable thought regarding the bodhisattva: "How can this man have spent so much time enduring many sufferings without his mind ever feeling weary?" At that time, the bodhisattva knew the prince's mind had naturally been subdued, and he spoke a verse directing him to go to the Buddha. At that time, the prince immediately renounced the royal throne, went forth from the household life in the Buddha's Dharma, listened to the Dharma, dwelt in accordance with the Dharma, and attained the patience of non-arising. The Śuddhavīrya of that time was my own person, and Guṇavitta was Maitreya. (Extracted from the twenty-sixth fascicle of the Mahāsaṃnipāta Sūtra; also appearing in the Sūtra on Subduing the Prince's Mind for the Dao and the Pusa xing jing, which are mostly the same.)

9.11

5. From the Hands of the Brahmacārin Jyotis Emerge Nāga-Elephants

9.12

The brahmacārin Jyotis knelt upright before Ratnagarbha Buddha with his right knee on the ground and his palms joined, and stepping forward, he said to the Buddha: "Bhagavat, I have now brought forth the mind of unexcelled awakening and developed wholesome roots. In the Dharma of the three vehicles, if my aspirations are to bring benefit to myself, let white nāga-elephants spontaneously emerge from my two hands." By the Buddha's spiritual power, nāga-elephants immediately emerged from his two hands; their color was pure white, and seven parts of their bodies touched the ground. Having seen this, he addressed them, saying: "Nāga-elephants, you should now ascend into empty space not far from here and rain the fragrant water of eight virtues everywhere over this world to awaken all sentient beings in this world. If any sentient beings encounter a single drop or smell its fragrance, they will completely sever the five hindrances—namely, lust, anger, drowsiness, restlessness, and doubt." At that time, the nāga-elephants were in empty space, traveling all around as swiftly as a strong archer shooting an arrow. After these two nāga-elephants had accomplished all these tasks, they returned and stood before the brahmacārin. At that time, Jyotis saw this and his heart greatly rejoiced. (Extracted from the Sūtra on the Brahmacārin Jyotis Generating Vows of Awakening.)

9.13

6. Puśi Seeks the Pearls and Subdues the Ocean Deities to Relieve the Impoverished

9.14

In the past, the Bodhisattva was born into one of the four castes. As soon as he fell to the ground, he said: "Sentient beings face ten thousand calamities; I shall save them. They are without understanding and without the Dharma; I shall remove their blindness and deafness so that they hear and see the clear model of the many sages." His relatives were startled and said: "We have never heard of an infant who could speak. Could this be the spirit of a deva, nāga, ghost, or deity? We ought to divine it." He replied: "I have been transformed by the highest sages and cherish the wisdom of universal illumination. I am none of those various specters; do not doubt it." Having spoken, he fell silent. His relatives said: "The child has the intention to vastly enrich heaven and earth; could he be an ordinary mortal?" They named him Puśi ("Universal Giving"). By the time he reached the age of ten, there was none of the Buddha's scriptures or worldly techniques that he had not mastered. Taking leave of his parents to save the multitude and give alms to the impoverished, his parents said: "We have the highest reputation for the greatest wealth. You may do as you please." He replied: "That is not enough. I beg to become a śramaṇa; bestow upon me the Dharma robes, the alms bowl, and the tin staff to save the multitude with them." His parents consented. Traveling around teaching and converting, he passed through a great country. In that country, there was a prominent clan who was also learned in various texts. Beholding Puśi's appearance and demeanor, his mind and nature calm, tranquil, and pure as heavenly gold, showing the signs of a superior sage who would become a hero of the world, he said to Puśi: "I have an unsightly daughter and wish to offer her to sweep your floors." He replied: "Very well, wait until I return." He then embarked on a ship, crossed the sea, went ashore, and entered the mountains. Arriving at an uninhabited place, he saw a silver city in the distance. In its palace, there were venomous snakes circling the city seven times; their bodies were a hundred spans in girth, and they raised their heads to look at him. Puśi thought: "These beings have harmful intentions; I must arouse loving-kindness." The snakes' poison immediately subsided, and they lowered their heads and fell asleep. Climbing over their heads, he entered the city. A deva in the city saw him and said with joy: "I have long submitted to your holy virtue, and now you have soared here; this is truly the wish of my heart." He stayed for thirty days. Puśi entrusted the affairs to a close attendant and personally received the food offerings. When the offerings were finished, the deva presented him with a luminous, genuine pearl. The pearl's light shone for forty thousand li; if a vow was made, all kinds of treasures would be supplied. The deva said: "If later you attain buddhahood, I vow to be your disciple." Puśi said: "So it shall be." He then proceeded forward and saw a golden city, with venomous snakes surrounding the city fourteen times. Their enormous bodies were twice those of before, and they raised their heads several zhang high. Puśi entered the absorption of loving-kindness again, and the snakes lowered their heads. Climbing over them, he entered the city. The devas within were joyful to meet him, saying: "We have long submitted to your divine brilliance; that you have soared here is very good. We wish for you to stay for one hundred and eighty days to receive our offerings." When this period passed, he took his leave, and the devas presented him with a divine pearl. Its bright radiance shone for two hundred thousand li; whatever was wished in the mind, all kinds of treasures would fill it. "If you, noble son, attain the Way, we vow to be your disciples, supreme in supernatural powers." He then advanced further and saw a lapis lazuli city. There were again venomous snakes whose bodies encircled the city twenty-one times, raising their heads with glaring eyes, blocking the city gate. He aroused the absorption of loving-kindness again, vowing to save sentient beings. Their poison ceased, and they lowered their heads; climbing over them, he entered the city. The devas rejoiced as before, requesting him to stay for three seasons, wishing to offer him whatever he desired. When the period ended and he took his leave, they also presented him with a divine pearl, whose radiance shone for one million six hundred thousand li. Wherever the pearl was, all kinds of treasures followed it, filling the space within its illumination, so that whatever was wished in the mind, nothing sought was not obtained. They said: "When you, noble son, attain right awakening, we vow to be disciples possessing the most luminous wisdom." He said: "You will surely obtain your wish." Having obtained the pearls, Puśi returned to his former abode. All the sea deities gathered in counsel and said: "In our vast ocean, only these three pearls are our glory. The man of the Dao has obtained them all. We would rather lose all other treasures than lose these pearls." A sea deity transformed into an ordinary man and stood before Puśi, saying: "I have heard that the benevolent one has obtained the supreme treasures of the world; may I see them?" He immediately showed them to him. The deity clapped his hands and snatched them away. Puśi said: "I braved dangers and crossed the sea to obtain these treasures, wishing to relieve the destitute. Am I now to have them snatched away by this spirit?" He said: "Return my pearls; if not, I will drain your ocean dry." The deity said: "The great ocean is deep and wide; who could drain it? The heavens prompt the rising of winds." Puśi said: "Before Dīpaṅkara Buddha, I vowed to attain the power of the Way to overturn the oceans, point at and pull up Mount Sumeru, shake heaven and earth, and move all buddha lands. The Buddha granted my wish, and I have attained it today. How could the thread-and-hair strength of you ghostly creatures halt the force of my right truth?" He then stood on both feet and scooped out the sea water, tossing it outside the Iron Ring Mountains. A Śubhakṛtsna deva said: "Formerly, before Dīpaṅkara Buddha, I heard his vow; he will surely become a Bhagavat and deliver us sentient beings." He then came down to help him scoop out the water, draining eight-tenths of it. The sea deity was terrified, saying: "This water will be exhausted, and my dwelling will be ruined!" He immediately returned his pearls. Puśi made offerings all along the road. In the countries he passed through, there were no longer any impoverished people. The kings everywhere all transformed their conduct, taking the five precepts and ten wholesome deeds as the governance and law of their states, opening prisons in a grand amnesty, and extending moisture to sentient beings until he finally attained buddhahood. Puśi was my own person. The father was King Śuddhodana. The mother was my mother Māyā. The ascetic's daughter at that time is now Gopī. The deva in the silver city is now Ānanda. The deva in the golden city is Maudgalyāyana. The deva in the lapis lazuli city is Śāriputra. (Extracted from the first fascicle of the Collection on Crossing the Limitless; also appearing in the Sūtra of the Wise and the Foolish.)

9.15

7. King Jayaprabha Stays in the Same Place as a Woman and Is Ridiculed by Ānanda

9.16

Ānanda said to the Buddha: "I remember that in the past, when I entered the city of Śrāvastī, I saw the bodhisattva King Jayaprabha sharing a bed with a woman. I thought he was committing an impurity, and my mind pondered with anxiety: 'Could there be other practitioners of the pure life who, concerning the Tathāgata's teachings, might form thoughts and impressions based on what they see and hear?' When these words were uttered, the great trichiliocosm quaked in six ways. At that time, the bodhisattva King Jayaprabha leapt into the air and remained suspended in empty space, forty-nine feet above the ground. He addressed Ānanda, saying: 'Could one who violates the prohibitions and commits impurity leap up and dwell in empty space?' In front of the Tathāgata, Ānanda threw himself down and repented, saying: 'How could I have had such a partial view and sought fault in a great nāga?' The Buddha told Ānanda: 'That woman was the spouse of King Jayaprabha for a hundred lifetimes in the distant past. Her past affections had not been eradicated, and she was attached to Jayaprabha's countenance. She made a vow with her mouth: "If King Jayaprabha fulfills my desire and lets me enjoy my wish, I will follow his teaching." At that time, King Jayaprabha knew her thought in his mind. In the morning, properly dressed, he entered her room. Thereupon he recited in verse:'

9.17

"To be foolish and perverted by desires
Is not praised by the buddhas;
One who can abandon affections and attachments
Attains buddhahood, supreme among humans."

9.18

At that time, the woman leaped with joy. She immediately arose from her seat, threw herself to the ground, took refuge, reproached herself, and submitted to her fault with repentance. For King Jayaprabha, she praised him in verse, saying:

9.19

"I have now departed from all desires,
Which is praised by the Bhagavat;
Restraining and halting attachments of affection,
I aspire to the Buddha's unexcelled Way.
The thoughts of my previous mind
I now personally confess and repent of;
Pitying all the masses of living beings,
I definitively give rise to the mind of the Way."

9.20

At that time, King Jayaprabha bestowed a prophecy upon that woman: "After casting off this female body, in ninety-nine kalpas you will become a buddha named the Tathāgata Free from Countless Hundreds of Thousands of Conceptions." (Extracted from the first fascicle of the Sūtra on the Bodhisattva of Superior Wisdom.)

9.21

8. The Great Sārthavāha Crosses the Ocean and, When the Ship Is Wrecked, Sacrifices His Body to Save the Multitude

9.22

When Śākyamuni Buddha was a bodhisattva, he was named the Great Sārthavāha. When he was crossing the great ocean, a fierce wind destroyed the ship. He said to the merchants: "Grasp my hair, hands, and feet, and I will ferry you across." After each person had held on, he killed himself with a knife. By the law of the waters of the great ocean, it does not retain dead bodies. Immediately, a swift wind blew [the corpse] to the shore. (Extracted from the fourth fascicle of the Great Prajñāpāramitā Commentary.)

9.23

9. The Bodhisattva Sits Upright in the Mountains while a Bird Hatches [Eggs] on His Head, and He Does Not Leave Because the Chicks Cannot Yet Fly

9.24

The Bodhisattva was in the mountains, sitting upright with a mind of loving-kindness, contemplating without moving. A bird hatched [eggs] on his head. Aware that the bird was on his head, and fearing that the eggs might fall, his body did not stir or shake. Forgetting his own body, he remained unmoving in that place until the birds grew wings; as they were not yet able to fly, he would never leave. Understanding this within himself, he spoke this verse:

9.25

"If one can accomplish this matter,
He is a god among gods and humans.
To be able not to disturb them,
This virtue has no superior.
Therefore that Bhagavat
Is the foremost and supreme spirit;
Thus, dwelling at the place of the bodhimaṇḍa,
His merits are fully complete."

9.26

(From the first fascicle of the Sangharakṣa Sūtra.)

9.27

Entering the Ocean to Gather Pearls to Relieve Poverty and Suffering, [Story] 10

9.28

"Since countless kalpas ago, I have vigorously sought the Way, without the slightest slackening or rest, attaining Buddhahood by my own efforts and surpassing [others by] nine kalpas to appear before Maitreya. I recall that in the past, when the people of my kingdom were poor, pity arose in my heart. Thereupon I wished to enter the ocean to seek a wish-fulfilling jewel (cintāmaṇi). When the great multitude assembled, they watched the wind and raised the sails. [I] went to the ocean dragon king to seek the wish-fulfilling jewel upon his head. When the dragon king heard that I wished to relieve the poor, he immediately gave me the jewel. At that time, each of the various merchants gathered treasures, all fully satisfied, and boarded the ship to return. The various dragons, spirits, and ghosts in the ocean all conferred together, saying: 'This wish-fulfilling jewel is the supreme treasure in the ocean, not something that worldly people ought to obtain. Why should it diminish the ocean and benefit Jambudvīpa? It is truly regrettable! We must devise a plan to seize the jewel back; we cannot lose it.' At that time, the various dragons and ghosts surrounded [the ship] day and night, wishing to seize the jewel. Yet due to the sublime virtue of the caravan leader and the power of the wish-fulfilling jewel, they could not seize it. Having crossed the ocean, the Bodhisattva, leaping with joy, stood on the shore of the ocean. He bowed his head, lowered his hands, and pronounced blessings to the ocean deities, tying the jewel to his neck. At that moment, the ocean dragon spirits seized an opportune moment and caused the jewel to fall into the ocean. The caravan leader, deeply moved with indignant resolve, [thought]: 'I journeyed into the ocean, sailing ships through danger and enduring immeasurable toil before obtaining this treasure. It was meant to save the destitute multitude, yet now the ocean spirits have instead caused it to fall into the ocean.' He commanded his attendants: 'Fetch vessels! I shall ladle out the ocean water down to the mud at the bottom. If I do not obtain the jewel, I shall never rest.' He then ladled the water without sparing his life. The water naturally flowed into the vessels. When the ocean dragon spirits saw this, they were filled with dread: 'This person's majesty and vigor are truly not of this world. The water will soon run dry.' They immediately brought the jewel, apologized, and returned it: 'We merely tested you just now, never imagining your vigor and power would be like this. In heaven and on earth, none can surpass you, my lord.' The caravan leader obtained the treasure and carried it back to his kingdom. He caused a rain of the seven treasures to supply the world, so that none were not at peace. The caravan leader at that time was indeed myself." (From the first fascicle of the Chusheng jing.)

9.29

Perishing in the Ocean to Rescue Merchants, [Story] 11

9.30

In the past, the Bodhisattva entered the ocean with five hundred merchants to gather treasures. After several months in the ocean, having gathered treasures to heavy capacity, they were returning to their native land when they met a violent gale on the way. Thunder and lightning shook the earth, and the water spirits gathered like clouds. The four quarters became like a city wall, fire issued from their eyes, and surges of waves flooded the mountains. The multitude wept, saying: "We are dead!" In fear and trembling, their faces changing color, they looked up to heaven and pleaded for mercy. The Bodhisattva, grieved at heart, conceived a plan, thinking: "My seeking Buddhahood is solely for the sake of sentient beings. Ocean spirits abhor dead corpses. To sacrifice my life for them to save the multitude—this is indeed the noble vocation of a great being (bodhisattva).

9.31

If I do not pour the blood of my body into the ocean to disgust the mind of the ocean spirits, the shipmen will never reach the shore." He told the crowd: "Hold fast to each other and support my body!" The crowd obeyed his command. The Bodhisattva then drew his knife and took his own life. The ocean spirits, repulsed by it, drifted the boat onto the shore, and the crowd was completely saved. Embracing the corpse, the shipmen wailed, saying: "This was surely a bodhisattva, not an ordinary person!" Stamping their feet, leaping and crying out to heaven, [they said]: "Better that our lives be lost here than that a man of supreme virtue should perish!" Their words, being sincere, moved the heavens above. Śakra Devānām Indra beheld the Bodhisattva's vast compassion. Descending, Śakra said: "This bodhisattva of supreme virtue shall become a holy hero; now I myself shall revive him." With divine heavenly medicine, he poured it into his mouth and also smeared it all over the corpse. The Bodhisattva was immediately revived, suddenly sat up, and consoled the crowd. Śakra filled their boat with famous treasures, a thousand times more than before. They then returned to their native land, and all of the nine degrees of kin rejoiced to see each other. They relieved the poor, aided the destitute, and extended charity to all sentient beings, expounding the Buddhist scriptures and converting the ignorant. The king of that land, submitting to the Bodhisattva's virtue, went to receive his pure transformation. The ruler was benevolent, the ministers loyal, the whole land upheld the precepts, and every household had filial sons. The kingdom grew abundant, evils ceased, and the common people rejoiced, eventually being born in the heavens and forever leaving all suffering behind. The Bodhisattva was vigorous and unceasing through successive kalpas, ultimately attaining Buddhahood. The one who sacrificed his body to save the multitude was myself; Śakra Devānām Indra was Maitreya; and the five hundred merchants are the five hundred arhats now seated among the assembly. (From the Shashen jishangren jing and also from the Liudu ji jing.)

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Leaping Forth from the Earth and Displaying the Sign of the Broad and Long Tongue, [Story] 12

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At that time, bodhisattva-mahāsattvas as numerous as the dust motes of a thousand worlds leaped forth from the earth. With single-minded devotion, joining their palms and looking up at the Bhagavat's countenance, they addressed the Buddha, saying: "After the Buddha's extinction, wherever the Bhagavat's emanations are located in lands of nirvāṇa, we shall broadly expound this scripture. We ourselves also wish to attain this truly pure, great Dharma, to uphold, read, recite, explain, copy, and make offerings to it." At that time, before the entire assembly—including Mañjuśrī and immeasurable hundreds of thousands of myriads of koṭis of bodhisattvas formerly dwelling in the Sahā world, as well as the śrāvakas, humans, non-humans, and others—the Bhagavat extended his broad and long tongue up to the realm of Brahmā, and all his pores emitted lights of immeasurable colors, illuminating the worlds of the ten directions. The Buddhas seated on lion thrones under the various jewel trees did likewise. (From the sixth fascicle of the Lotus Sūtra.)

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A Cowherd Boy Skillfully Expounding the Meaning of Prajñā and Broadly Propagating the Mahāyāna, [Story] 13

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In the past, there was a monk who vigorously observed the precepts, never violating them. He lived in a monastery, and what he would recite was the Prajñāpāramitā. Whoever heard this monk's voice was filled with joy. There was a young boy, just seven years old, herding cattle outside the city. Hearing from afar the sound of the monk reciting the scripture, he followed the sound to the monastery, heard it, and immediately understood it. The boy was overjoyed and asked the monk [about it], but [the monk's] answer was not satisfactory. The boy instead expounded its meaning, which was exceedingly subtle, rare to have been heard in the past. Hearing this, the monk praised the boy, [seeing that] he possessed wisdom and was no ordinary person. The boy then left and returned to the cattle. The calves he was herding had scattered and fled into the mountains. Tracking their footprints, he encountered a tiger and was killed. He was reborn as the son of the first wife of an elder's household. When the wife was pregnant, she could spontaneously expound the Prajñāpāramitā from morning till evening without ever resting. The elder's family had never revered the Dharma; finding the wife's speech strange, they took it for raving delusions or a ghost affliction. They consulted diviners about the curse, but none could explain it. Everyone inside and outside the household was filled with anxiety and fear. At that time, the monk entered the city to beg for alms and reached the elder's gate. Hearing the sound of the scripture from afar, his heart was very pleased. He asked the elder: "Who inside is expounding the profound scripture with such subtle and wonderful voice?" The elder replied: "My wife has caught a ghost illness. Day and night she raves without ceasing." The monk replied: "This is not a ghost illness; she is expounding a profound scripture with great doctrinal principle. I suspect the child carried by this lady is a disciple of the Buddha." The elder understood, kept the monk, and served him food and drink. When the months and days were fulfilled, she gave birth to a boy, free from lochia. As soon as the boy was born, he clasped his hands, knelt down, and expounded the Prajñāpāramitā. After giving birth, the lady returned to her original state, as though awakening from a dream, knowing nothing [of what she had spoken]. The elder assembled the monastic saṃgha, who witnessed the boy expounding the scripture without any obstruction. At that time, each of the monks single-mindedly observed the young boy. The elder asked: "What kind of person is this?" The monk replied: "A true disciple of the Buddha. Do not be startled or suspicious; nurture and raise him well. When this boy grows up, he will be a teacher to all people. We all shall receive instruction from him." By the age of seven, he knew all subtleties, surpassing the multitude with wisdom boundless as perfection (pāramitā). The monks all studied under him. Wherever the scriptures had omissions, errors, or defects, he edited and corrected them, supplying what was lacking. Wherever the boy went, he constantly converted people, causing them to bring forth the Mahāyāna resolve. Five hundred people in the elder's household, both inner and outer, great and small, all studied under the boy, brought forth the Mahāyāna aspiration, and practiced Buddhist deeds. Those throughout the city and markets whom the boy instructed and who brought forth the aspiration for supreme enlightenment numbered eighty-four thousand, and five hundred became his direct disciples. Hearing him, the monks understood, aspired to seek the Mahāyāna, and all attained the purity of the Dharma-eye. The Buddha said to Ānanda: "The young boy at that time was myself; the monk of that time was Kāśyapa Buddha." (From the Xiaor wenfa jiejie jing.)

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Diverse Phenomena from the Sūtras and Vinaya, Fascicle 9

Linked texts (1)

經律異相 — Classical Chinese