法苑珠林 39

English (machine translation) 39

Language: English

39.1

Compiled by the śramaṇa Shi Daoshi of Ximing Temple

39.2

Chapter 36 on Saṃghārāmas (divided into three sections)

39.3

Section on Expressing the Intent
Section on Construction
Section on Paying Respect

Originating with the saṃghārāma: in the past, gold was spread in the Western Regions to inaugurate the foundation of merit; structures were erected in the Eastern Lands ultimately to pray for pure karma. Thus, precious stupas harbor their radiant brilliance, and vihāras delineate their likenesses; they spread across the trichiliocosm and maintain the Dharma for ten thousand years, building boats and rafts on the sea of suffering, serving as the branches and trunk for the roots of faith. Beholding them, one gives rise to the mind [of awakening]; seeing them, one forgets to return. Increasing merit and generating goodness, they are termed saṃghārāmas. Yet, as the years and months grow distant, the Dharma teachings decline and waste away. Although temples and images are erected, respects and offerings are rarely comparable [to those of old]. Some are genuine, some false; they are altered according to personal whim. Some are fine, some crude, like unto dung and earth. Consequently, those whose eyes behold their traces fail to understand their purport, and those who employ their services daily know not their origin. Hence, the minds of the multitude practicing the Way find no peace, and worldly folk show no reverence toward the Dharma; slight and disrespect are thus born, and abuse and transgression thus arise. If one wishes to protect the Dharma by these means, would that not be exceedingly difficult? Therefore, the temple titles of ancient worthies had multiple names: sometimes called "place of the Way" (bodhimaṇḍa), which means the courtyard of non-birth; sometimes called "temple" (sì), which means the public court; sometimes called "dwelling of pure abiding"; or "dwelling of identity with the Dharma"; or "supramundane dwelling"; or "vihāra"; or "park of pure infinity"; or "vajra-pure kṣetra"; or "bodhimaṇḍa of calm extinction"; or "dwelling far removed from evil"; or "dwelling close to the good." All were established according to meaning, each expressing something. Nowadays, when clerics and laity dwell separately, how could they merit such names?

39.6

Second Section: Construction

39.7

According to the Gantong ji on the Jetavana Temple by Vinaya Master Xuan (Daoxuan): The sutras and vinayas clearly explain the foundation and grounds of the Jetavana Temple. Most state that it comprised eighty qing of land and one hundred and twenty courtyards. In terms of East-West extent, it was nearly ten li, and seven hundred-odd paces from South to North; it was jointly constructed by Prince Jeta and Sudatta. After its completion, when two hundred years had passed, it was completely burnt down. This corresponds in this land to the thirty-first year of King Ping, the thirteenth sovereign of the Ji-Zhou dynasty. Although Prince Jeta initially refused to sell, when he later saw the gold laid out he joyfully made the offering, telling the elder: 'I shall build the temple myself without needing your help, sir.' Sudatta did not agree, and for this reason they built it jointly. The Prince made a vow: 'If it falls into ruin later, may the trees grow back again.' When it was eventually burned down and the buildings and halls were suddenly destroyed, the trees he had planted were just as before, no different. Why was it burned? In truth, it was because when Sudatta was an ordinary worldling, he acquired wealth by selling meat; dwelling in baseness while selling at high prices, he constantly wished for famine and scarcity. Although his family was immensely wealthy, the wealth originated from an impure mind. Because of using this to build the temple, it ultimately met with burning ashes. Through the prince's power of vows and pure mind, the trees grew. Difference in karmic action was thus signified by defilement and purity. Five hundred years later, King Zhanyujia built it upon the same site, yet it was not one-tenth as large. After a hundred years, it was burnt down by bandits. Thirteen years later, a king named Liushijia rebuilt it based on the former site; the halls and buildings were magnificent, all adorned with jewels. One hundred years later, an evil king destroyed it to make it an execution ground. The Four Heavenly Kings and Sāgara Nāgarāja became enraged and crushed him with great stones, killing the destroyer. For ninety years it lay desolate without inhabitants. The lord of Trāyastriṃśa Heaven ordered his second son to descend and become a human king, and he again built it on that site; its adornments and fine qualities surpassed those of the Buddha's time. After one hundred and fifty years, the devas of Māra burned and destroyed it. This corresponds in this land to the twenty-ninth year of Emperor Xian at the end of the Han dynasty. Verifying this through historical events: in the eras of Emperors He, An, Huan, and Ling after Xianzong (Ming of Han), travellers going back and forth to the Western Regions followed upon each other's heels; they thus saw the construction built by the deva king and the conditions under which Jeta's trees flourished anew. Although there were later builders, they merely adjoined the remaining foundations; down to the present day, it is nothing but desolation. According to the one-hundred-fascicle Diagram of Jetavana composed by the Prince of South India, and the two-hundred-fascicle Diagram of the Five Great Vihāras composed by the Prince of North India—each being kept in their respective heavens—they cannot be recounted in full. The rules and usages for building temples cannot be definitively fixed; they depend on whether the donors' materials are plentiful or meager. Although one acts according to one's means, one must build with sincere concentration. Even if the temple's materials are small, the merit gained is immense. Thus the Wushang yi jing states: 'Even if one builds stupas and shrines for the holy ones of the four fruits throughout the four continents and makes offerings to them for all one's life, it does not equal someone who, after the Buddha's parinirvāṇa, takes a Buddha-relic, builds a stupa, and makes offerings to it; the merit obtained surpasses the former merit by hundreds of thousands of myriads of koṭis of fractions beyond comparison.' First, this is because there is superiority and inferiority in merit; second, because there is strength and weakness in the mind. If one has a true mind, even if [the building] is small, one will still obtain much merit, how much more so if it is large! If one has a false mind, even if it is large, one will still obtain little merit, how much more so if it is small! Therefore, practitioners who wish to build must be earnest and reverent, and must not be frivolous or disrespectful. As the Xianyu jing states: A deva told the elder Sudatta: 'Going to see the Buddha, you will gain immeasurable benefit. Even if you were now to receive a hundred carts of precious jewels, it would not equal turning your foot one step to go toward the World-Honoured One. Even if you were now to receive a hundred elephant-carts of precious jewels, it would not equal lifting your foot one step to go toward the World-Honoured One. Even if you were now to obtain a fourfold world-system filled with precious jewels, it would not equal lifting your foot one step to go toward the World-Honoured One. The benefit you will obtain will surpass that by hundreds of thousands of myriads of times.' Having heard this, he was filled with joy. The Buddha preached the Dharma for him, and he attained the fruit of srotāpanna. Sudatta asked Śāriputra: 'How many li can the World-Honoured One walk in a day?' Śāriputra said: 'Half a yojana a day, according to the manner of walking of a cakravartin; the World-Honoured One is also like this.' Thereupon the elder Sudatta built resting houses at every twenty li along the route. Sudatta petitioned the prince, wishing to buy the park to build a vihāra. Prince Jeta said: 'If you can cover the ground with gold without leaving any empty space between, I will give it to you.' Sudatta said: 'Agreed; I shall strictly pay that price.' The prince said: 'I was merely joking.' Sudatta said: 'A prince should not speak falsely.' They immediately engaged in litigation. At that time, a deva from the Śuddhāvāsa Heaven transformed into a man and judged for them, saying: 'The conduct of a prince should not involve false speech; since the price has already been settled, you should not regret it halfway.' The prince thereupon gave it to him. He then sent men and elephants bearing gold out onto the eighty qing, and in a moment it was about to be filled, with only a small piece of land remaining. (The Za ahan jing says five hundred paces remained; the Bei jing also says that Prince Jeta had a park of eighty qing not far from the city.) Sudatta pondered: 'Which treasury of gold will be sufficient, neither too much nor too little, so that I may take it to fill the rest?' Jeta asked him: 'Do you find it too expensive and wish to stop?' He answered: 'No; I was merely thinking which gold treasury would be sufficient to make up the full amount.' Jeta thought: 'The Buddha must be of great virtue to make this person hold wealth so lightly!' He instructed: 'Stop right there; do not bring out any more gold. The park land belongs to you, but the trees belong to me. I myself shall offer them to the Buddha, and together we shall erect the vihāra.' Sudatta was delighted and agreed at once. He then returned home to begin the construction work. When the six masters [of non-Buddhist traditions] heard of this, they went and told the king: 'The elder Sudatta has bought Jeta's park, wishing to establish a vihāra for the śramaṇa Gautama. Allow our followers to compete with him in magical skills. If the śramaṇa wins, then permit him to build it; if he is not as good, he may not build it. Gautama's disciples dwell in Rājagṛha; our disciples shall dwell here.' The king reported to Sudatta: 'The six masters have spoken thus.' Sudatta was depressed and unhappy. Śāriputra, wondering at this, asked why he was unhappy, and Sudatta told him everything in reply. Śāriputra said: 'Even if the six masters filled Jambudvīpa, as numerous as a bamboo forest, they could not move a single hair on my foot. What contest would they have? Let them do as they wish.' Sudatta was delighted and immediately reported back to the king: 'After seven days, it should take place in a broad and spacious open place outside the city.' At that time, Śāriputra and Raudrākṣa each manifested divine transformations, and the non-Buddhists were defeated (the details are in the scripture). When Śāriputra saw that the non-Buddhists had yielded, he preached the Dharma for them; in accordance with their past practices and conditions of past merit, each attained the stages of the Path. The three hundred million disciples among the followers of the six masters went forth into the monastic life and studied the Path under Śāriputra. When the contest of skills was over, each returned to their dwelling. The elder Sudatta and Śāriputra went to lay out the vihāra. Sudatta held one end of the measuring cord in his own hand, while Śāriputra held the other end, jointly measuring the ground for the vihāra. At that time, Śāriputra smiled joyfully. Sudatta asked: 'Venerable one, why do you smile?' He replied: 'You have only just begun measuring the ground here, and palaces have already been formed for you in the six heavens of desire.' He then lent him the eye of the Path so that he fully saw the adorned and pure palaces in the six heavens. He asked Śāriputra: 'Among these six heavens, which place is the most joyful?' Śāriputra said: 'The lower three are defiled by desire, and the upper two are arrogant and indolent. In the fourth heaven, desires are few and they know contentment; there is always a bodhisattva who will attain buddhahood in one more birth born therein, and instruction in the Dharma never ceases.' Sudatta said: 'I should certainly be born in the fourth heaven.' As soon as the words were spoken, all the other palaces vanished; only the palace in the fourth heaven remained serene and solid. As they moved the cord further, Śāriputra's expression turned sorrowful and anxious. He immediately asked: 'Venerable one, why do you look sorrowful?' He answered: 'Do you see these ants in the ground now?' He replied: 'I see them.' At that time Śāriputra told Sudatta: 'In the past, under the Buddha Vipaśyin, you also built a vihāra for that World-Honoured One on this very ground, and these ants were born right here. Even down through the seven Buddhas, you have built vihāras for each Buddha, and these ants were also born right here; down to the present, for ninety-one kalpas, they have received this same kind of body without attaining liberation. Saṃsāra is long and vast; only merit is essential—it cannot be left unplanted.' At that time, Sudatta felt grief and compassion. Having finished measuring the ground, they erected the vihāra, making a dwelling cave for the Buddha using exquisite sandalwood as fragrant plaster. There were one thousand two hundred separate rooms for dwelling, and ghāṇṭas were struck separately in one hundred and twenty places. When the preparations were complete, he wished to invite the Buddha; he immediately went and reported to the king. Hearing this, the king dispatched an invitation to the Buddha. The World-Honoured One, surrounded before and behind by the fourfold assembly, radiated a great light that shook the heavens and earth and shone everywhere across the trichiliocosm. The musical instruments in the city sounded on their own without being struck. The blind, deaf, and sick were all restored to wholeness. Men and women, young and old, seeing these auspicious omens, were filled with joy and leapt, coming to the Buddha's presence; eighteen hundred million people all gathered together. At that time, the World-Honoured One prescribed medicine according to their ailments and preached the wondrous Dharma for them, and each attained the stages of the Path. The Buddha told Ānanda: 'This park land was bought by Sudatta, while the grove, trees, flowers, and fruits belong to Jeta. The two men, sharing one mind, have jointly erected the vihāra; it should be named the Prince Jeta Trees and Anāthapiṇḍada's Garden for Meals. Let this name be disseminated and transmitted to future generations.' At that time, Ānanda and the fourfold assembly, having heard what the Buddha said, received it reverently on their heads and practiced it. Furthermore, the Nirvāṇa-sūtra states: Sudatta took gold and spread it across the ground as it was brought; in a single day, there were only five hundred paces where the gold had not yet covered the ground completely. Jeta then said to Sudatta: 'For the remaining part not yet covered, you need not bring any more gold. Please give it to me; I shall build a gatehouse for the Buddha myself, so that the Tathāgata may constantly pass through it when entering and exiting.' Prince Jeta built the gate and quarters himself, while the elder Sudatta completed the large quarters in seven days, accommodating three hundred people. There were sixty-three meditation rooms and quiet places. The winter rooms and summer halls were distinct from each other. Kitchens, bathhouses, places for washing feet, and large and small latrines were all completely provided. Question: Why did the Tathāgata especially dwell in this park? Answer: According to the biography by Master Paramārtha, in the past, during the time of the fourth Buddha Krakucchanda, human lifespan was forty thousand years. There was an elder named Viśā. This ground was one yojana wide; it was completely covered with gold plates, spreading all over it, which he offered to the Tathāgata as a dwelling place. During the time of the fifth Buddha Kanakamuni, human lifespan was thirty thousand years. There was an elder named Great Householder. Taking this park land, thirty li wide, he spread it entirely with silver cloths and the like, and filled it with dairy cows and calves, offering it to the Tathāgata to be established as a dwelling place. During the time of the sixth Buddha Kāśyapa, human lifespan was twenty thousand years. There was an elder named Great Banner Signs. Taking this park land, twenty li wide, he spread it entirely with the seven treasures, offering it to the Tathāgata to be established as a dwelling place. Under the seventh, the present Buddha Śākyamuni, when human lifespan was one hundred years, there was the elder named Sudatta. This park land was only ten li wide; he spread it entirely with gold cakes all over the park, the gold being five inches thick, purchasing this park land and offering it to the Tathāgata to be established as a dwelling place. When the future Buddha Maitreya appears in the world, human lifespan will be eighty thousand years. Sudatta will at that time be a great minister in the kingdom of Śaṅkha named Sudatta. This park land will again be one yojana wide, entirely spread with the seven treasures, which he will offer to the Tathāgata to be established as a dwelling place. Although the ground was larger or smaller in the past and future, it is ultimately the same single place. Although those who could make the offerings came earlier or later, essentially speaking it was the same single person, constantly serving as a wealthy and flourishing elder, constantly providing offerings to the Buddhas without interruption. In the time of Śākyamuni, he first attained the fruit of srotāpanna, and at the end of his life he attained the fruit of anāgāmin. Only when the Buddha Maitreya appears will he realize the fruit of arhat. Thus the Za ahan jing states: When the elder Anāthapiṇḍada fell ill, the Buddha himself went to visit him in his illness and prophesied that he would attain the fruit of anāgāmin, and upon the end of his life would be born in Tuṣita Heaven, constantly coming down to pay homage to the Buddha and listen to the Dharma, and then returning to heaven. (This is based on the phenomenal trace demonstrating a lesser teaching; in truth, he is a great bodhisattva.) Furthermore, the Daji jing states: The Buddha told the Brahma Deva Kings and others: 'My śrāvakas present and future who correspond with the three actions and correspond with the three kinds of bodhi, whether in training or beyond training, who fully maintain the precepts, possess much learning and good conduct, and deliver all sentient beings across the sea of the three existences—as well as the donors who build stupas and temples for my śrāvakas and also supply all their necessities, together with their kin—I entrust them to you; do not let evil kings trouble them unlawfully.' At that time, the Brahma kings, Śakra, the nāga kings, yakṣas, and others joined their palms toward the Buddha and said: 'Virtuous Bhagavān, wherever there are stupas, temples, and araṇyas of all Tathāgatas, and in future ages, wherever householders or renunciants build stupas and temples for the World-Honoured One's śrāvaka disciples, we shall all protect them together, causing them to be free from all perils and fears. And for donors who provide food, drink, clothing, bedding, medicines, and all necessities, we shall likewise protect and nurture such donors.' Therefore the Qifo jing states: There are eighteen spirits that protect the saṃghārāma: the first is named Fine Sound; the second, Brahma Sound; the third, Heavenly Drum; the fourth, Praising the Wondrous; the fifth, Praising the Fine; the sixth, Touching the Wondrous; the seventh, Thunder Sound; the eighth, Lion; the ninth, Wondrous Praise; the tenth, Brahma Resonance; the eleventh, Human Sound; the twelfth, Buddha's Servant; the thirteenth, Praising Virtue; the fourteenth, Broad Eye; the fifteenth, Wondrous Eye; the sixteenth, Penetrating Hearing; the seventeenth, Penetrating Sight; and the eighteenth, Pervasive Sight. Since temples have spirits protecting them, those who reside in them should also exert themselves and not be indolent, lest they incur visible retribution in the present life.

39.8

Section 3: Paying Homage

39.9

It is related: Following the practices of the Western Regions, whenever gentlemen or ladies arrive at a saṃghārāma, upon reaching the outside of the temple gate they rejoice in their encounter. First, they tidy their clothing and perform a full prostration. Having entered the temple gate, they make another prostration, and only then proceed straight ahead with composed dignity, not looking left or right. Therefore, the Nirvāṇa Sūtra says: 'Those who go to a monastery have seven dharmas: first, generating faith; second, making prostrations; third, listening to the Dharma; fourth, utmost sincerity; fifth, reflecting on the meaning; sixth, practicing according to what was taught; seventh, dedicating [merit] to the Mahāyāna to benefit and bring peace to the many. Abiding in these seven goods is the most supreme and peerless, beyond all metaphor.' Furthermore, in the Sūtra of the Householder Ugra, the Buddha said: 'Householder, when a householder bodhisattva enters a Buddhist temple or vihāra, he should stand outside the gate, pay homage with a single mind, and only then enter the vihāra, reflecting: "When will I be able to dwell in such a temple, in a place separated from dust and defilement?"' Furthermore, the Daśabhūmika-vibhāṣā says: 'When a lay bodhisattva enters a Buddhist temple, when first about to enter, outside the temple gate he should throw his five limbs to the ground and generate this thought: "This is the dwelling place of good people; the dwelling place of practicing loving-kindness, compassion, sympathetic joy, and equanimity. Therefore, I must pay homage." If he sees bhikṣus endowed with dignified deportment, having seen them, he respectfully, reverently, and mindfully prostrates, draws near, and inquires after them.' Furthermore, the Ziai jing (Sūtra on Loving Oneself) says: 'At that time, a king went to the Buddha's presence. Seeing the vihāra from afar, he descended from his carriage, put away his parasol, untied his sword, took off his shoes, cupped his hands, and proceeded straight ahead.' Furthermore, the Mahāsaṃghika Vinaya says: 'When walking, look straight ahead. When turning, turn the whole body together. When walking, lower the heel first and then the toes.' Furthermore, the Mahāprajñāpāramitā-śāstra says: 'Going out, coming in, coming and going, be composed with single-mindedness; lifting the foot and lowering the foot, watch the ground as you walk, in order to avoid a distracted mind and to protect sentient beings. This is called the mark of an irreversible bodhisattva.' Furthermore, the Illustrated Account of the Monasteries of the Western Countries says: 'Having walked to the Buddha's presence and completed three prostrations, circumambulate three times and chant hymns for three sections. Having prostrated to the Buddha, only then go to the monks' quarters. Outside the quarters make one prostration, and then enter to see the elder (thera). Proceed in order down to the lowest, making three prostrations to each; if the saṃgha is numerous, make one prostration [collectively]. If one sees improper matters, one must not mock or reprimand. If one utters words of reproach, one loses one's own wholesome benefit, which is inappropriate for entering a temple.' Therefore, the Nirvāṇa Sūtra says: 'Whoever enters a temple should discard swords, staves, and miscellaneous goods before entering. Discarding swords and staves removes the mind of anger toward the Three Jewels. Discarding miscellaneous goods removes the mind of begging from the Three Jewels. Only by removing these two faults may one enter the temple.' One should walk clockwise with the Buddha on one's right, and must not walk counterclockwise. Even if obstructed by circumstances, turning to the left, always visualize the Buddha on the right. When entering and leaving, always turn the face toward the Buddha. When paying homage to the Three Jewels, always contemplate that their essence is fundamentally one. Why is this? Awakening fully to phenomena is called the Buddha; the path that is awakened to is called the Dharma; practicing the Buddha's path is called the Saṃgha. Thus one knows that all ordinary beings and āryas are of the same essence without difference. When entering a temple, lower the head and look at the ground; one must not look up high. Seeing insects on the ground, do not mistakenly harm or kill them. One should sing hymns and praises, and not spit upon the saṃgha's ground. If one sees grass, wood, or impurities, one must immediately remove them. Furthermore, the Dharmaguptaka Vinaya says: 'Having entered the saṃgha's temple, one should first pay homage to the Buddha's stūpa, next pay homage to the śrāvakas' stūpas, and then pay homage to the first elder through to the fourth elder.' Furthermore, the Mahīśāsaka Vinaya says: 'If one enters when the saṃgha is numerous, pay homage individually only to the teacher; to the remaining people, make a collective prostration and depart.' Furthermore, the Dharmaguptaka Vinaya says: 'One may pay homage to the stūpas of the deceased among the five assemblies of renunciants, as well as the stūpas of the Tathāgata.' Furthermore, the Wubai wenshi (Five Hundred Inquiries) says: 'A disciple may pay homage to the tomb of his teacher to repay his kindness.' Furthermore, the Ekottarika Āgama says: 'Inside a stūpa, one should not pay homage to any other person.' Furthermore, the Sarvāstivāda Vinaya says: 'In front of the Buddha's stūpa and śrāvakas' stūpas, neither oneself nor others may be bowed to.' Furthermore, the Five Hundred Inquiries says: 'Paying homage to other people in front of the Buddha's stūpa incurs an offense.' Furthermore, the Sūtra of the Three Thousand Dignified Manners says: 'One must not pay homage while on a seat.' (Nowadays in many temples and lay households, one frequently sees clerics and laypeople bowing to the Buddha while on a bed or platform. This is great arrogance! For instance, if one wished to bow to a human king, could one bow from a bed? Even a human king does not permit this, how much less the King of the Dharma—how can they be compared?) The Vinayamātṛkā-śāstra says: 'One must not wear leather sandals or phula when entering a stūpa.' (This is a general term for boots and shoes.) The Five Hundred Inquiries says: 'If they are clean boots, shoes, slippers, or sandals, one may wear them while paying homage.' The Mahāsaṃghika Vinaya says: 'When receiving another's homage, one must not remain mute like a dumb sheep; one should exchange inquiries: "Do you have few illnesses and few vexations? Are you at peace and ease? Has the journey not been tiring or painful?"'

39.10

It is related: If a gentleman, due to difficult circumstances, must stay overnight at a temple, he must not lie on the monks' beds or mats. If there are none of his own, he may borrow and sleep on them in accordance with the Dharma; yet he must not share a bed or sleep together with a monk. Therefore, the Ratnarāśi Sūtra says: 'Sharing a bed with a monk, half of one's body withers and dies, and one falls into hell to suffer great torment.' When the monks have not yet gone to sleep, one must not sleep before them. One must not tease, jest, laugh, or speak improper words, losing one's dignified deportment and agitating the minds of the assembly. If one needs to relieve oneself or spit, having stayed overnight to seek the Dharma, if one cannot go outside, there is no violation. When sleeping, place the right side on the bed with the feet stacked, fix the mind on the thought of dawn, and resolve to rise early, signifying the cause of leaving home. Therefore, the sūtra says: 'Sleeping on one's back is the sleep of asuras; sleeping prone on the ground is the sleep of hungry ghosts; sleeping on the left side is the sleep of passionate people; sleeping on the right side is the sleep of renunciants.' Before the saṃgha arises, rise early beforehand, adorn one's demeanor and clothing, and go before the monks' rooms. Therefore, the Sūtra on the Dignified Deportment of Śrāmaṇeras says: 'When entering the teacher's room, one should snap one's fingers three times.' Furthermore, the Sūtra of the Three Thousand Dignified Manners says: 'When entering the teacher's room, one should possess five dharmas: first, snap fingers outside; second, remove one's hat; third, pay homage; fourth, stand upright and sit only when told to sit; fifth, not forget to hold the scriptures.' Furthermore, the Mahāsaṃghika Vinaya says: 'A disciple should rise at dawn, enter the teacher's room with the right foot first, bow his head to the teacher's feet, and inquire if he slept peacefully.' Therefore, the Samantapāsādikā says: 'When visiting the teacher, a disciple must avoid six positions: first, do not stand directly in front; second, do not stand directly behind; third, do not stand too far away; fourth, do not stand too close; fifth, do not stand on higher ground; sixth, do not stand upwind. One should stand to the side, neither near nor far, so that the teacher's quiet voice can be heard without exhausting the master's strength.' Furthermore, when about to walk, in all deportment, movements, and halts, one must not separate from the teacher. Therefore, the Samantapāsādikā says: 'When a disciple follows his teacher, he must not be more than seven feet away from the teacher.' Furthermore, the Sūtra on the Dignified Deportment of Śrāmaṇeras says: 'When a disciple follows his teacher, he must not step on the teacher's shadow.'

39.11

It is related: When women enter a temple, the procedures are the same as above. However, they must not sit above men, converse and laugh flirtatiously, apply cosmetics to their faces, paint their eyebrows, or wear deceptive adornments; nor may they tease improperly, jostle one another, or grab others by the hand. They must collect their minds, adjust their appearances, follow others' instructions, offer incense in due order with single-minded devotion, and repent and reproach themselves: 'Having been born among women, I constantly encounter hindrances; for cultivating and venerating this marvelous Dharma, I have lacked the causes; unable to be autonomous, everything depends on others. How bitter it is!' They should generate deep sorrow and mourning. If they see a śrāmaṇera, they should pay homage to him just as to a fully ordained monk; do not fail to show respect on account of his lower status. Though junior in relation to the fully ordained monks, in the secular world he is venerable. Methods such as these should be carried out with all one's might. As the rules are numerous, they are fully described in the chapter on Gentlemen and Ladies.

39.12

It is related: When the affairs cultivated by men and women are completed and they wish to leave the temple, they should make three prostrations before the Buddha's stūpa, circumambulate clockwise three times, join their palms, chant hymns, and then walk backward. Having exited outside the temple gate, they make another prostration. If they see monks, and the assembly is small, they make three prostrations to each; if the monks are numerous, they make three collective prostrations of farewell. Therefore, the Samantapāsādikā says: 'When paying homage to the Buddha, one should circumambulate three times, make three prostrations, pay homage to the four directions, join the ten fingers in anjali, raise the hands to the crown of the head, and walk backward out of the hall. Only when the Tathāgata is completely out of sight does one bow again, turn around, and depart.' (This symbolizes longing for the Three Jewels and repaying their kindness repeatedly.) In general, the act of wishing to enter a temple is to create conditions for transcending the world; founding a temple opens the cause for the pure land; making offerings to the saṃgha is the path to liberation. Reflecting that with the vile constitution of worldly defilement one enters the pure sanctuary of a saṃghārāma, all that one does may easily diverge from the Dharma's standards. If, upon returning home, one makes a small donation to redeem oneself, this symbolizes that the monks provide the gift of Dharma while the laity provide the gift of wealth. When actions are fitting, both inner and outer benefit.

39.13

The verse says:

39.14

The profound wind crowns the western lands;
Its inner model surpasses eastern pride.
Across great rivers the jeweled casket opens;
Upon the blessed ground golden cords are laid.
Embroidered windows rise high, reflecting brightness;
Painted brackets interlock layer upon layer.
The solar chariot is not hard to borrow;
The cloud master is originally easy to rely upon.
Sunny terraces mimic the solar mirrors;
Shaded verandas resemble reflecting pools.
Lofty inscriptions vanish into shooting stars;
Long crossbeams condense the lingering dew.
At the pennant-adorned gates, the dawn light shifts;
Along the imperial avenues, evening clouds steam.
Jetavana possesses many marvelous beings;
The Bamboo Grove is filled with auspicious omens.
My shallow brush can hardly record them all;
My humble person presumptuously ventures forth.
Wandering at ease is in vain to rely upon;
The shade of divine grace can never be surpassed.

39.15

Circumstances of Sympathetic Resonance (briefly citing nineteen temples):

39.16

The Jianyuan Temple of the Jin and the Taiqing Temple of Jiankang;
The Lingwei Temple of the Song at Jianglinli, Mount Zhong;
The Pingdeng Temple of the Han in Nanjing;
The White Stūpa Temple of the Shengping era of the Jin at Sanjingli, Miling;
The Baima Temple of the Jin at Zhonghuangli, Jiankang;
The Holy Temple of the Stone Bridge on Mount Tiantai in Linhai;
The Holy Temple on Mount Penglai in the Eastern Sea;
The Immortal Temple of Tangshu Valley by the river in Baohan;
The Holy Temple of the Bamboo Grove on Mount Shigu in Xiangzhou;
The Holy Temple of Lingyin on Mount Linlü in Yanzhou;
The Holy Temple on Mount Mingji in Jinyang;
The Holy Temple of Dafu on Mount Wutai in Daizhou;
The Holy Temple of Danling on Mount Tai of the Wei;
The Immortal Temple of Jiukong on Mount Taiyi in Yongzhou;
The Bamboo Grove Temple on Mount Daqin in the Zhongnan Mountains;
The Single Holy Temple south of Ziwu Pass on the Liangzhou Road;
The Holy Temple of Juming in Zhegu, Mount Zhongnan;
The Holy Temples with Miraculous Offerings in Various Mountains from the Record of the Western Regions;
Overall account of the records of spiritual descents and traces of transformation throughout China and the frontier.

39.17

Jianyuan Temple of the Jin: its site was Taiqingli in Jiankang. In the second year of the Yuanhui era of the Song, Lady Chen of the northern palace built a temple and stūpa. Relics and spiritual responses followed one after another, emitting light every evening. Behind the temple's main hall were painted images of the two figures, King Kapila and Heavenly King Vaiśravaṇa. If there were monks who lost their dignified deportment or servant boys who behaved disrespectfully, signs and anomalies appeared without fail to make them reverent and solemn. If one was devoutly repentant, paid homage, and established an earnest mind, there would certainly be the sound of snapping fingers in the air, or divine beings circumambulating and guarding. If anyone prayed for blessings or made vows there, they were invariably fulfilled.

39.18

Lingwei Temple of the Song: located at Jianglinli on Mount Zhong in Jiankang. In the third year of the Yongchu era of the Song, the śramaṇa Fayi founded and built it. At the end of the Jin dynasty, there was a lofty and reclusive śramaṇa whose name and traces were unknown. Dwelling in crags and drinking from valleys, he always stayed on the slopes of Mount Zhong. One night, he suddenly heard strange rocks crashing down, the sound shaking the forest. At dawn he went to look, and saw only a clear, brimming spring. He thereupon gathered disciples and built a monastery, naming it Lingwei Temple.

39.19

Pingdeng Temple of the Han was established by King Wumu of Guangping upon demolishing his private residence. Outside the temple gate stood a golden image twenty-eight feet high, endowed with dignified and majestic primary and secondary bodily marks, which frequently displayed divine verifications. The fortunes and misfortunes of the state were made manifest beforehand through its wondrous portents. In the twelfth month of the third year of the Xiaochang era, a look of sorrow appeared on the face of this image, and tears flowed down so that its entire body became wet; the people of that time called it 'the sweating of the Buddha.' Men and women from the capital emptied the markets to come and view it. There was a monk who wiped its tears with clean cotton floss; in an instant, the cotton floss was completely soaked through. He replaced it with other cotton floss to wipe again, and in a moment it became wet once more; this ceased only after three days. By the fourth month of the following year, Erzhu Rong entered Luoyang and slaughtered the hundred officials, so that the dead littered the ground. In the third month of the second year of the Yong'an era, this image sweated again, and the officials and commoners of the capital went once more to view it. In the fifth month, the Prince of Beihai entered Luoyang, and Emperor Zhuang fled north on an imperial inspection tour. In the seventh month, Beihai suffered a great defeat, and the more than five thousand men from the regions of the Yangzi and Huai Rivers whom he commanded were all captured, not a single one managing to return. In the seventh month of the third year of the Yong'an era, this image wept sorrowfully just as when it had first sweated. Every time it underwent a divine verification, the court and the countryside were terrified, and people were forbidden from being allowed to view it. By the twelfth month, Erzhu Zhao entered Luoyang and captured Emperor Zhuang; the Emperor died in Jinyang. The palaces were left vacant, and for a hundred days there was no sovereign; only Erzhu Shilong, the Prince of Leping, who was Prefect of the Masters of Writing and Governor of Sizhou, guarded the capital. Merchants traveled in all directions, and bandits did not arise.

39.20

Baita Temple is in Sanjing Ward of Moling. During the Shengping era of the Jin, a fenghuang gathered at this place, and the site was consequently named Fenghuang Terrace. In the second year of the Shengming era of the Song, when Emperor Taizu of Qi arose, he founded the temple. At its inception, everyone considered that because the mountain was high, drawing water from the valley would be difficult. Thereupon the monk Fahe made a vow, saying: 'If this place is fit to dwell in, let water spring forth naturally.' He then made a trial excavation of a well in front of the refectory. Before it reached even several fathoms, a clear spring welled up serenely, sweet, fragrant, pure, and fine, its flow never drying up.

39.21

Baima Temple is in Huang Ward in Jiankang. In the second year of the Taixing era, Emperor Yuan, Temple Name Zhongzong, of the Jin founded it. Formerly, a foreign king wished to destroy the Buddha-Dharma and proclaimed orders far and wide to demolish stupas and temples. When they reached Zhaoti Temple, a white horse suddenly came from the west, circumambulated the stupa whinnying mournfully, leaped into the air, and then descended to the ground, its cries not ceasing for a day and a night. When the matter was reported to the king, the king secretly shed tears and deeply reproached himself with shame; he immediately decreed an absolute cessation and ordered that the stupas that had already been destroyed all be repaired. Because of this white horse, the Great Dharma flourished once more; thus Zhaoti was changed to Baima, and the name of this temple was also derived from this.

39.22

As for the Tiantai Mountain Temple in the early Eastern Jin: in the past, there was a monk named Bo Daoyou, also called Zhu Daoyou, who traversed mountains and rivers to exhaustively seek out the wondrous and strange. Hearing that the Stone Bridge of Mount Tiantai had never been crossed since ancient times, he sighed with deep feeling and said: 'What sort of man is he who alone lacks steadfast conduct, thereby causing the sacred temple to be concealed near at hand, yet separated by a thousand leagues though facing each other?' Thereupon, holding up his monk's staff, he went alone towards the Stone Bridge. He looked around the cliffs and crags, and only after a long time did he reach that mountain. The stone bridges were not one, and the sacred temples were likewise many. Wishing to cross straight over, he did not spare his physical life. Moreover, a rainbow-like bridge spanned the valley: looking down, it was ten thousand fathoms deep; across the top, it was merely about a foot wide, covered in moss and slanting. The eastern side appeared passable, but the western side was blocked by a large boulder, cutting off any path for climbing. Daoyou then thought differently, hoping to find lodgings. Sleeping for the night to the east of the bridge, he heard from the western temple the sound of chimes, the chanting of sūtras, and the singing of gāthās, and his courageous resolve continued unabated, leaving him restless throughout the entire night. He also heard a voice saying: 'Ten years from now, you shall come to dwell here; why bitterly seek it now?' Even though this was so, he did not cease. Morning and evening, lamenting with regret, he tied grass together to make a hermitage, engaging in meditation and contemplation for full years. Later, when he made a trial approach to the bridge, he saw that the transverse boulder was wide open and the bridge path was level and straight; thus he was able to cross. Thereupon he saw halls and buildings of grand magnificence and stupas of rare wonder. The divine monks received and conversed with him just as with an old acquaintance. After the midday meal was over, when he was about to state his wish to remain, a monk said: 'Ten years from now, you will naturally arrive here; why trouble yourself to dwell here early?' They escorted him across the bridge, and the transverse boulder was already blocked. In the Taiyuan era of the Jin, he passed away at his mountain dwelling; his physical form was reddish, sitting upright as if alive. Wang Xizhi heard of this and visited it; looking up at the cliff, he admired it with veneration. Nowadays, if anyone goes there, clouds obscure their path.

39.23

In the Song period, there was a man named Zhu Lingshi who was sent as an envoy to Liaodong. On his return journey, he lost his way, drifting upon the sea with the wind. After more than a month, he reached an island, with his provisions and rice completely exhausted. Entering the island to seek a spring, he went gradually deeper and climbed a mountain, whereupon he saw a temple whose halls and buildings were magnificent beyond anything he had ever seen before. A monk asked where he came from, and he recounted the events of his journey in full. The monk provided food and gave him water to drink, asking whether he would leave or stay. Lingshi said: 'This is the dwelling of sages, not a place where ordinary people may live.' The monk said: 'If you wish to stay, it is at your pleasure.' Lingshi earnestly declined, wishing to return. The monk told him: 'This place is more than two hundred thousand leagues away from the capital.' When Lingshi and his companions heard this, they were astonished and terrified, saying: 'If so, by what means can we ever arrive?' The monk said: 'I will escort you myself; there is no need to be anxious.' He also asked: 'Do you know the Daoist monk Beidu?' He replied: 'I know him.' The monk then pointed to an almsbowl bag on the wall and said: 'This is his possession. Because of a minor fault, he was punished to be among humans.' He then took the bowl bag and gave it to Lingshi, along with a letter, on which characters were written, yet they were illegible. He said: 'You may give the letter and bowl to him.' He ordered a novice to see them off, instructing: 'Do not follow the path by which you came; here is a direct path that will quickly reach your boat.' In a short while they reached the sea. The novice placed a bamboo staff at the bow of the boat and spoke, saying: 'Just close the cabin and let it proceed; you need not labor at the oars or rudder.' They followed his words at once. They heard only the whistling sound of the wind; one who peeked out saw the boat flying through the empty clouds above the mountains, forests, and oceans. In a few breaths, they reached the Great Floating Bridge of the capital Yangdu. There they saw Beidu leaning on the bridge rail, shouting: 'Horses, horses!' When Lingshi arrived, the letter flew up on its own into Beidu's hand. Beidu said in astonishment: 'Where did you obtain the letter from the Daoist monk of Penglai? Is he calling me to return?' Lingshi then related the causes and conditions and also gave the bowl to him. Holding the bowl in his hands, Beidu said: 'I have not seen this bowl for more than four thousand years!' He tossed it up into the clouds, and when it came back down, he caught it. During the Taichu era, he died without cause. The matter is recorded in the Biographies of Eminent Monks.

39.24

As for the Tangshugu Temple of Hezhou in the early Jin: it is located fifty leagues northwest of present-day Hezhou. Crossing the Fenglin Ford and climbing the Changyi Ridge, looking south one sees Mount Jishi, which is the farthest limit reached by Yu in channeling the waters in the 'Tribute of Yu'. The numerous peaks vie in rising up, each having a distinctive shape: some are like precious stupas, some like multi-storied pavilions; pines and cypresses reflect upon the cliffs, while vermilion and azure decorate the peaks. Were it not for the divine craftsmanship of nature, how could it be so magnificent and beautiful? Traveling twenty [leagues] to the south, one reaches its valley. They cut into the mountain to construct rooms, joined beams together to channel water, and flowers, fruits, and vegetables filled the area surrounding the temple. Monks dwell there at present. To the south, there is a stone gate bordering the river, on which is carved an inscription saying: 'Founded in the Taishi era of the Jin.' In the valley east of the temple, there is a Heavenly Temple; its location has been thoroughly sought, but there is no definite marker. The sound of bells is constantly heard, and there are also wondrous monks; therefore, this valley is named Tangshu, which means 'demon' in the Qiang language. For this reason, whenever people past and present entered Jishi, they often encountered immortals and sages; as they walked along, temples and monks would appear indistinctly. On the northeast ridge, a sweet spring issues forth; it is both sweet and white, and those who drink it do not grow old.

39.25

In the early Northern Qi, there was a wondrous monk who took shelter in a temple in Ye for the summer retreat. He became intimate and got along well with a monk in the same room named Wangming. The guest monk suffered from severe dysentery and was exhausted. Ming offered him wine. The guest said: 'It cannot be.' Ming said: 'Just drink it. Although wine is forbidden by the precepts, in case of illness an exception is permitted.' The guest knitted his brows and drank it for his sake, and his ailment subsided. When the summer ended, he took his leave to return to his original temple. Ming accompanied him out of the capital. The guest said: 'Have you heard of Zhulin Temple on Mount Gu?' Ming said: 'I have heard of it. Since ancient times it has been an unfounded legend, and in the end no one has ever reached it.' The guest said: 'If one has no intention to visit, by what means could one reach it? Sharing a room for a summer, I troubled you greatly; when I suffered from dysentery, drinking wine was indeed good medicine. It was originally not what I desired, but I drank it out of regard for your intention. I hope you will not mention this to others. The mountain temple is lonely and remote; at times it can be visited. I trust you might climb it once to fulfill your open aspirations.' When Ming heard this, he leaped with joy and said: 'If you can surely guide me there, I would die at dusk without regret. Around the ninth month, I will expect to seek you out; please grant me your guidance, for otherwise there would be no way.' The guest said: 'If you come, you may ascend from the eastern face of Mount Gu. Cross a small valley to the east, then ascend northeast, and that will be the mountain temple.' When the time arrived, Ming, together with five or six curious companions, went straight to Shikou Temple. The mountain monks said: 'Why have you come?' He said: 'We wish to go to Zhulin, and our road passes through here.' The monks said: 'Worldly people are laughable, solely listening to seductive talk. I have traveled throughout both the east and west of this mountain; where is there any temple? Such talk has existed since ancient times; do not trouble yourselves to go.' Ming said: 'The words uttered by that guest were extremely free of rashness; how could they be false? I must simply search for it; if I search and do not find it, the fault will not be mine.' Several tens of monks from Shikou Temple followed along. Following the instructions, they ascended to the east, crossed the valley, and sought the ridge. Suddenly they saw an old man holding a mattock and digging the earth; they also saw a monk arrive, hoeing the crops all around. Holding his hoe and dragging his mattock, [the old man] said: 'Last year, the monks of the official temple let their horses loose and ate all my crops; this year you come again to trample my autumn sprouts!' Raising his mattock, he chased the monks, and they all turned back, leaving only Ming to ascend northeast alone. The old man said: 'I let you go up the mountain; let the bugs eat you up!' Thereupon he ascended to the east; the forest trees were dense and luxuriant. He heard the sound of chanting upon the southern ridge. Ming said: 'Is that not the former guest?' The reply was: 'It is.' Pushing through the brambles, the guest came out, grasped his hand, exchanged greetings after their long separation, and led him toward the temple. In the blink of an eye, he suddenly saw lofty peaks standing side by side, tall bamboo piercing the clouds, multi-layered gates wide open, and layered halls arranged upon their foundations. Outside the gate, the mangers to the east and west were decorated with gold fittings; there seemed to be traces of horses, but none were tethered. When they reached the gate entrance, the guest said: 'Wait here for a moment; I will go report to the Abbot.' In a short while, he came out, led him in to the front of the Buddha hall, and after bowing, they went west to the corridor. The Abbot was about ninety years of age, with long eyebrows and a high nose, looking like a Western monk. Beside him were about thirty officials holding registers and passing judgments. Raising his hand, he spoke, saying: 'This rustic mountain temple has truly nothing worth seeing; how were you able to travel so far?' Ming then made more than ten prostrations. The Abbot said: 'You are weary from traveling; you may rest and be taken to the room.' He was then led to the western room, and turning northeast, he saw a monk leaning on a desk reading sūtras; Ming then bowed, but the monk offered no greeting at all. He was then led to the far north, going east into the room of his original guest, where they laughed and rejoiced throughout the night, Ming repeatedly speaking of staying permanently. That guest said: 'It is entirely up to the Abbot; I dare not create an obstruction. Wait until tomorrow, and I will consult him for you.' He reported: 'The Abbot does not permit it.' Coming to the midday meal, it was no different from that in Ye. When parting, the Abbot said: 'I know you wish to stay permanently, and I understand your friendly feelings. However, one who has left home cannot have his name registered in two places. In your original temple you receive offerings; can that be transgressed? If you truly wish to dwell permanently, you may remove your name from that place and then come properly.' Ming then took his leave and was escorted out; grasping hands in regretful sorrow, the parting was melancholy. After walking for a distance of one league, he repeatedly looked back at the temple and stupas, where the forest and bamboo still met his eyes as before. Walking for two more leagues, he looked back and there was nothing at all, only peak cliffs and miscellaneous trees. Walking continuously down to the west, he followed the original path, seeing no sprouts of crops, nor any farming old man, all the way until he reached Shikou, where he recounted it in full to the monks.

First 25 of 37 passages. Read on

Linked texts (1)

法苑珠林 — 道世, Classical Chinese