法苑珠林 63

English (machine translation) 63

Language: English

63.1

Compiled by the śramaṇa Śākya Daoshi of Ximing Temple

63.2

Section 71: Praying for Rain
Section 72: Gardens and Fruits

63.3

Section on Praying for Rain (this has four parts)

63.4

Part on Stating the Intention
Part on Prayers and Sacrifices
Part on Bringing Down Rain
Part on Rivers and Seas

Now, the holy Path is empty and tranquil; hence it can respond perfectly without fixed bounds. Because its response has no fixed bounds, there is nowhere its response does not reach. Lately, yin and yang have fallen out of season, and severe drought has accumulated for a long period. The rituals of the northern wall have long been presented, yet the rain at the western suburb has not responded. The Holy Emperor grieves that the myriads of commoners have lost their livelihoods, and fears that the crops will not ripen. He curtails his meals, takes pity in administering punishments, dresses before dawn, and dines late into the night. His sincere devotion reaches above and below, and jade and silk are offered everywhere across the mountains and rivers. Yet the numinous moisture has not dampened [the earth], and prayer clouds rarely gather. Respectfully we contemplate that the torch of wisdom shines secretly, illuminating everything in darkness; its spiritual efficacy is unfathomable, and wherever there is sympathetic resonance, it unfailingly penetrates. Therefore, we respectfully rely upon the Three Jewels, expound the One Vehicle, chant and recite the profound words, and plant this great blessing. We pray that the teaching of the Dharma will freshly open, and the clouds of compassion spread far and wide; once the profound words are expounded, the abundant moisture will extend afar. May auspicious grain flourish continuously across the suburban plains, and auspicious fruits grow abundantly upon the trees of the forest. For clothing, may there only be the produce of the eight silkworms; for food, may there certainly be the supply of the seven harvests. May the world be fragrant as the Realm of Many Fragrances, and sentient beings tranquil as the Land of Peace and Sustenance. May no request fail to be accomplished, and every prayer unfailingly be answered. May all bathe in this water of samādhi, carry on the source of sagely wisdom, cast open this net of craving, and transcend the realm of existence and non-existence.

63.7

Part Two on Prayers and Sacrifices

63.8

As the *Mahāmegha-cakra-prabarṣaṇa-sūtra* states, the Buddha said: "If one performs the method to supplicate for great rain or to stop rain, listen closely now. The person who supplicates for rain should arouse thoughts of loving-kindness and compassion toward all sentient beings and observe the eightfold abstinence. Out in the open air, one should spread a blue canopy and hang ten blue banners. Purify the ground, smearing the ritual site with cow dung, and invite a master who recites incantations to sit on a blue seat. If a layperson, they should receive the eightfold abstinence; if a monk, he should observe the prohibitive precepts. All should wear pure, clean garments and burn fine, renowned incense. Also scatter powdered incense on the Dharma master's seat. One should consume three kinds of white, pure food, namely: cow's milk, curds, and polished rice. When reciting this Mahāmegha-cakra chapter, face east while sitting, maintaining the sound day and night with the utmost sincerity without interruption, and make offerings to all Buddhas. Furthermore, place pure water into new vases and arrange them in the four intermediate directions. According to one's wealth, prepare various foods to offer to the nāgas. Moreover, scatter fragrant flowers in the ritual precinct and around the four sides of the Dharma seat. On each of the four sides, using pure, fresh cow dung juice, paint the figures of nāgas (Master Yishe's biography notes: 'According to the customs of the Western regions, because cattle can plow the ground and generate the myriad things, cow dung is considered pure. Brahmā, Śakra, and cattle all have shrines erected to sacrifice to them. The Buddha, following worldly sentiment, likewise regarded it as pure'). On the eastern side, three cubits away from the seat, paint the figure of a nāga: one body with three heads, along with the nāga's retinue. On the southern side, five cubits away from the seat, paint the figure of a nāga: one body with five heads, along with the nāga's retinue. On the western side, seven cubits away from the seat, paint the figure of a nāga: one body with seven heads, along with the nāga's retinue. On the northern side, nine cubits away from the seat, paint the figure of a nāga: one body with nine heads, along with the nāga's retinue. The master reciting the incantation should protect his own body: either by blessing pure water or blessing white ash, mentally concentrating to bind the boundaries of the ritual ground; or by tracing one pace, up to many paces, using either water or ash as the boundary line; or by blessing a thread and tying it to the neck, hands, or feet. When blessing the water and ash, scatter and sprinkle it atop the head or on the forehead, and make this reflection: 'Those with evil minds may not enter this ritual boundary.' The reciter of the incantation should arouse loving-kindness and compassion toward all sentient beings, entreating all Buddhas and bodhisattvas to have pity and grant their protective power, dedicating this merit to share among the nāgas. If at that time there is no rain, read and recite this sūtra for one day, two days, or even up to seven days, with the sound unbroken, also following the method above; it is certain to cause rain to fall. The tides of the great ocean may exceed their bounds, but if one fully practices according to this and rain does not fall, that is impossible—except only for those who are unbelieving or insincere."

63.9

The summary of the *Mahāmegha-cakra-prabarṣaṇa-sūtra* (in one fascicle) also states: The Buddha addressed the great nāga kings: "I shall now speak the dhāraṇī that I heard in the past from the Tathāgata Mahākāruṇikameghodbhava. Past Buddhas have already spoken its majestic spiritual power; I now shall likewise speak it in accordance, in order to benefit all sentient beings, having pity on them and granting them bliss. In future times, if there is a blazing drought, it can cause rain to fall; if there is flooding, it can also cause it to cease. Pestilential deaths and perilous perils will all be eradicated. It can assemble all nāgas, cause all the devas to rejoice and leap with joy, destroy the domains of all māras, and cause sentient beings to be endowed with peace and bliss." He then uttered the spell:

63.12

He also spoke the spell:

63.15

He also spoke the spell:

63.17

He also spoke the spell:

63.19

Furthermore, the *Mahāvaipulya-mahāmegha-sūtra* states: The Buddha said, "If there is a country that wishes to pray for rain, on the day of the six fasts, its king should purely bathe himself, make offerings to the Three Jewels, show reverence, utter praise, and call upon the names of the nāga kings. Good son, the natures of the four great elements may be altered, but that one should recite and uphold this incantation and heaven not bring down rain—that is impossible. Because there are divine spells in this scripture, for the sake of sentient beings, the Buddhas of the three periods of time have all proclaimed it together."

63.21

Section 3: Bringing Down Rain

63.22

As the *Treatise on Distinguishing Merit* states: Both devas and nāgas can cause rain to fall. How are they distinguished? Rain from devas falls as fine mist; rain from nāgas falls as coarse drops. Furthermore, when the asuras fight with the devas, they can also cause rain to fall, which is of two kinds: there is rain of joy, and rain of anger. If the rain is harmonious and temperate, it is rain of joy; if there is thunder and lightning strikes, it is rain of anger. (Clouds, rain, thunder, and lightning besides these are all as explained previously in the chapter on the Sun and Moon.)

63.23

Furthermore, the *Ekottarika-āgama* states: The Buddha said: "Just as this world is inconceivable, so the realm of nāgas is inconceivable. How does this rain fall—does it emerge from the nāga's mouth? Answer: It does not emerge from the mouth. Does it emerge from the eyes, ears, nose, or body? It also does not emerge from these. It is only what the nāga's mind thinks: if it thinks evil, it also rains; if it thinks good, it also rains. It is also through the fundamental cause that this rain is made. Just as on the slope of Mount Sumeru there is a deva named Great Strength who knows the thoughts in the minds of sentient beings and can also make rain, yet the rain does not emerge from that deva's mouth, eyes, ears, or nose; it is entirely because he possesses spiritual power that he makes this rain."

63.24

Furthermore, the *Avataṃsaka-sūtra* states: "Sons of the Buddha, just as a great nāga brings down rain according to its mind, the rain coming neither from within nor from without, the realm of the Tathāgata is likewise: according with the thoughts in his mind, in thought-moment after thought-moment he gives rise to immeasurable, inconceivable wisdom, yet that wisdom has no place from which it comes. It also says: 'Sons of the Buddha, all the waters of the great oceans arise from the mental vows of the nāga kings; the Tathāgata's wisdom is likewise, all arising from the power of great vows. Sons of the Buddha, the Tathāgata's ocean of wisdom is immeasurable and boundless, ineffable and inconceivable. I shall give a minor analogy; listen closely now. Sons of the Buddha, within this Jambudvīpa flow out two thousand five hundred rivers, all entering the great ocean. Within Godānīya flow out five thousand rivers, all entering the great ocean. Within Pūrvavideha flow out eight thousand four hundred rivers, all entering the great ocean. Within Uttarakuru flow out ten thousand rivers, all entering the great ocean. Sons of the Buddha, within these four continents there are thus twenty-five thousand nine hundred rivers, all entering the great ocean. Sons of the Buddha, what do you think: is this water much or little?' It was answered, 'Extremely much.'

63.25

"Sons of the Buddha, there are further ten Light-Emitting Nāga Kings who rain into the great ocean, completely surpassing the previous waters. A hundred Light-Emitting Nāga Kings rain into the great ocean, again completely surpassing the previous. In this way, eighty billion nāga kings each rain into the great ocean, each in turn surpassing the previous. The crown prince of Nāga King Sāgara, named Fotusheng, rains into the great ocean, again completely surpassing the previous.

63.26

"Sons of the Buddha, the deep pools where those ten Light-Emitting Nāga Kings dwell flow into the great ocean, again completely surpassing the previous. The deep pools where the hundred Light-Emitting Nāga Kings dwell flow into the great ocean, again completely surpassing the previous. Spoken extensively in this way, even down to the deep pool where the crown prince of Nāga King Sāgara dwells flowing into the great ocean, it again completely surpasses the previous.

63.27

"Sons of the Buddha, just as with those eighty billion nāga kings down to the crown prince of Nāga King Sāgara, their rain into the great ocean and their deep pools all cannot match the rain of Nāga King Sāgara into the great ocean. The deep pool where Nāga King Sāgara dwells wells up and flows into the great ocean, redoubled and surpassing the previous. The swelling waves of flowing water are the color of blue vaiḍūrya, overflowing and filling the great ocean. It wells up at specific times; therefore, the ocean tides never fail their regular times.

63.28

"Sons of the Buddha, this great ocean's water is thus immeasurable, its precious gems are immeasurable, its sentient beings are immeasurable, and its great earth is immeasurable. Sons of the Buddha, what do you think? Is the water of that great ocean immeasurable or not?" It was answered, "Indeed so; its waters are so deep and vast that no analogy can be made." "Sons of the Buddha, though the sea water is thus deep, vast, and immeasurable, in comparison to the Tathāgata's immeasurable ocean of wisdom, it does not amount to even a hundredth part, down to being beyond any comparison; it is merely an analogy devised according to what is suitable to transform [beings]."

63.29

Section 4: Rivers and Oceans

63.30

As the *New Mahāvibhāṣā* states: In this Jambudvīpa there are four great rivers, each having four tributaries, flowing in their respective directions toward the great ocean. That is to say, right here in this Jambudvīpa there is a great lake named Anavatapta. First, it issues four great rivers: the first is named Gaṅgā, the second is named Sindhu, the third is named Vakṣu, and the fourth is named Sītā. First, the Gaṅgā River issues from the golden elephant mouth on the eastern side of the lake, circumambulates the lake once to the right, and flows into the eastern sea. Next, the Sindhu River issues from the silver ox mouth on the southern side of the lake, circumambulates the lake once to the right, and flows into the southern sea. Next, the Vakṣu River issues from the vaiḍūrya horse mouth on the western side of the lake, circumambulates the lake once to the right, and flows into the western sea. Finally, the Sītā River issues from the sphaṭika lion mouth on the northern side of the lake, circumambulates the lake once to the right, and flows into the northern sea. The great river Gaṅgā has four tributaries: the first is named Yamunā, the second is named Sarayū, the third is named Aciravatī, and the fourth is named Mahī. The great river Sindhu has four tributaries: the first is named Vipāśā, the second is named Airāvatī, the third is named Śatadru, and the fourth is named Vitastā. The great river Vakṣu has four tributaries: the first is named Varaṇā, the second is named Vaitaraṇī, the third is named Vaṅkṣu, and the fourth is named Kumbhā. The great river Sītā has four tributaries: the first is named Sārī, the second is named Bhīmā, the third is named Nadī, and the fourth is named Vidyutprabhā. These are spoken of merely as the ones with great names. However, the four great rivers each have five hundred tributaries, which, combined with the originals, make two thousand and four rivers, flowing in their respective directions toward the great ocean. Could anyone prevent these stated two thousand and four rivers from entering the ocean before they reach it? There is no such thing. Even if someone, either by spiritual power or by spells, extensively so... down to causing someone not to enter into the direct realization of the noble truths, that is impossible.

63.31

Furthermore, the *Nirvāṇa-sūtra* states: It is like the great ocean, which has eight inconceivable qualities. What are the eight? First, it gradually deepens; second, it is deep and difficult to reach the bottom; third, it has the single taste of salt; fourth, its tides do not exceed their limit; fifth, it contains various treasure troves; sixth, beings of great body dwell within it; seventh, it does not harbor dead corpses; eighth, all the myriad streams and great rains poured into it neither increase nor decrease it.

63.32

Furthermore, the *Vajrasamādhi-avibhadra-aviṇāśa-sūtra* states: The Buddha said: "Maitreya, you should know that the great lake Anavatapta issues four great rivers. These four great rivers divide into eight rivers, and together with all the streams of Jambudvīpa, they all return to the great ocean. Due to the Mount Wojiao, the great ocean does not increase; due to the vajra-wheel, the great ocean does not decrease. Because this vajra-wheel turns in accordance with the seasons, it causes the water of the great ocean to have the single taste of salt."

63.33

Furthermore, the *Nirvāṇa-sūtra* states: Good son, as in the Gaṅgā River there are seven kinds of sentient beings: first, those who remain constantly submerged; second, those who emerge briefly and submerge again; third, those who, having emerged, remain; fourth, those who, having emerged, look all around in the four directions; fifth, those who, having looked all around, proceed; sixth, those who, having proceeded, stop again; seventh, those who travel both by water and land. Those who remain constantly submerged are the so-called great fish: having received great evil karma, their bodies are heavy and they stay in the depths; therefore they are constantly submerged. Those who emerge briefly and submerge again are such great fish that, because of evil karma, their bodies are heavy yet they stay in the shallows; briefly seeing the light, they emerge because of the light, but because they are heavy, they submerge again. Those who, having emerged, remain are the so-called timi fish: their bodies stay in shallow water and they delight in seeing the light; therefore, having emerged, they remain. Those who look all around in the four directions are the so-called makara fish: in order to seek food, they look all around in the four directions; therefore they observe the directions. Those who, having looked, proceed refers to these makara fish: seeing other things in the distance and thinking them to be edible, they travel swiftly toward them; therefore, having looked, they proceed. Those who, having proceeded, stop again: when these fish have reached them and obtained what is edible, they then stop; therefore, having proceeded, they stop again. Those who travel both by water and land are tortoises. (The analogies to the seven kinds of sentient beings are as in the text and need not be related here.)

63.34

The verse says:

63.35

When the profound words were first expounded, / Clouds and mists rose up to heaven.
Gathering densely, hanging low and spreading out, / Swift rain pervaded the mountains and rivers.
The hundred grasses all grew lush and luxuriant; / The five grains ripened in every field.
Were it not for the power of compassionate blessings, / How could such a delightful, bountiful year be invoked?

63.36

Conditions of Sympathetic Resonance (briefly citing twenty-two verifications):

63.37

Under the Qin, in Zhongsu County, there was the water god of Guanting.
Under the Qin, beside the lake in Danyang County, there was the deity Aunt Mei.
Under the Han, at the Shrine of the Zhu King by the Dun River in Yelang, there was the bamboo-joint god.
Under the Han, during the Zhongping era, within the waters of the Changjiang, there were bugs that held sand in their mouths to shoot at humans.
Under the Han, in Buwei County of Yongchang, there was tabooed water with toxic vapors.
To the east of Mount Tai, there was the Sweet Spring, whose miraculous water was drawn for drinking.
At the mountains of the Two Hua, facing the Yellow River, a spirit split them with a raft to divide the flow.
In the time of the Yellow Emperor, there was Chijiang Ziyu, who could ascend and descend following the wind and rain.
In the time of Shennong, there was Chisongzi, who was the Master of Rain, could consume liquid jade, and enter fire.
Under the Han, the śramaṇa Yu Ji could pray for rain, but General Sun Ce grew jealous and harmed him, witnessing uncanny omens.
Under the Han, the śramaṇa Zhu Tange prayed for rain with verified response.
Under the Jin, the śramaṇa Sengqun lived in seclusion in the mountains and moved miraculous water to appear, drinking which he felt no hunger.
Under the Jin, Shi Huiyuan of Mount Lu struck the earth with his staff, moving a spring to gush forth.
Under the Jin, the śramaṇa Yu Falan moved a dried ravine to gush forth with clear flowing water.
Under the Jin, the śramaṇa Shegong could summon dragons by incantation down into his alms bowl.
Under the Jin, the śramaṇa Fotudeng could pray for rain, and two white dragon heads appeared.
Under the Jin, the śramaṇa Dharmarakṣa could chant over dried-up water and make it flow once again.
Under the Song, the śramaṇa Guṇabhadra could pray for rain, which fell in response to the moment.
Under the Qi, the śramaṇa Tanchao was requested by a spirit to pray for rain with verified response.
Under the Liang, at Anguo Temple, where an auspicious image emitted light, a spring gushed forth.
Under the Tang, the śramaṇa Kongzang could pray for rain with outstandingly verified response.
Under the Tang, the śramaṇa Huixuan lived in mountain seclusion without water, moving a spirit to invite him to dwell there, whereupon he obtained water.

63.38

In the time of the Qin dynasty, there were the Thousand-Li Waters of Zhongsu County. At Guanting, there was a shrine and altar to the river god. Anyone passing by who was not respectful and generous would surely run mad into the mountains and turn into a tiger. A commoner of Zhongchao County traveled to Luoyang and was returning home when he met a traveler on the road, who entrusted a letter to him, saying: “My home is in front of the shrine at Guanting; where a vine hangs between the rocks, that is it. Just strike the vine, and someone will naturally respond.” When he returned home, he followed these words, and indeed two men emerged from the water, took the letter, and submerged again. Soon they returned and said: “The River Earl wishes to see you, sir.” Without realizing it, the man followed them. Thereupon he saw fine and magnificent buildings, and the food and drink were fresh and fragrant. Their conversation and exchanges were no different from the human world.

63.39

Under the Qin, beside the lake in Danyang County, there was the shrine of Aunt Mei. In life, the Aunt possessed the arts of the Dao and could walk upon the water wearing pattens. Later, she went against the methods of the Dao. In anger, her husband killed her and cast her corpse into the water. It drifted with the flowing waves, arriving at the site of the present shrine. The spirit-medium attending the bells declared that she should be laid in a coffin and need not be buried in a tumulus. Immediately, a square-headed lacquered coffin appeared beneath the shrine hall. On the days of the new and full moon, a figure wearing pattens was occasionally seen faintly amidst the water mists. Fishing and hunting were forbidden around the shrine; anyone who attempted them suffered the calamities of losing their way or drowning. The spirit-medium said: “Since the Aunt died of violent injury, she abhors witnessing slaughter.”

63.40

Under the Han, there was the Shrine of the Zhu King by the Dun River in Yelang. Long ago, a woman was washing clothes by the water's edge when a large bamboo joint drifted between her legs. She pushed it away, but it would not leave. Hearing the cries of an infant, she split it open and found a baby boy. She raised him, and he grew up talented and martial, eventually dominating the Yi and Liao peoples. He took Bamboo as his surname. The bamboo that had been split open was cast into the wilderness, where it immediately grew into a grove. Once, when the king stopped on a rock to make broth, there was no water; he struck the rock with his sword, and a spring gushed forth. Today, both the Zhu King’s Water and the Split-Rock Bamboo Grove still exist. The Han envoy Tang Meng enticed and beheaded him. The Yi and Liao grieved and complained that the Zhu King had not been born of blood and breath, and begged to establish his succession. The commandery governor Wu Ba submitted a memorial ennobling his three sons as marquises. Today, the Shrine of the Zhu King’s Bamboo Joint still stands. (The above three verifications are from the Yiyuan.)

63.41

During the Zhongping reign era of the Han, there was a creature living in the waters of the Changjiang whose name was the *yu*, also called the short fox. It could hold sand in its mouth to shoot at humans. Those struck by it would suffer tense sinews, headache, and fever, and in severe cases would die. When the people of the river suppressed it with ritual arts, they would find sand and gravel in its belly. This is what the *Classic of Poetry* refers to by: “To be a ghost or a *yu* is impossible.” Nowadays, it is colloquially called the “ravine poison.” Earlier Confucian scholars believed that it was generated from the foul vapors when men and women of the south bathed together in the same river.

63.42

Under the Han, in Buwei County of Yongchang Commandery, there was tabooed water. The water held toxic vapors; it could only be crossed in the eleventh and twelfth months. From the first to the tenth month, it could not be crossed, as it would cause illness and kill people. Within its vapors was an evil entity, its form invisible, yet it seemed to produce sounds. It was as if someone were throwing and striking with stones: if it struck a tree, the tree would snap; if it struck a person, the person would be injured. The local custom called it the “ghost’s pellet.”

63.43

To the east of Mount Tai, there is the Sweet Spring. Its shape is like a well, but its substance is stone. Those who wish to fetch drinking water must purify their minds, kneel reverently, and ladle it; the spring will then emerge like a flowing stream, providing enough for their needs. If anyone behaves arrogantly, the spring contracts and recedes. This is indeed the constant disposition of the spirits.

63.44

The mountains of the Two Hua were originally a single mountain. Facing the Yellow River, the river passed it and had to bend its course. A spirit split it with a raft to benefit the river’s flow. His handprints and footprints still remain there today. Therefore, in the “Western Capital Rhapsody” composed by Zhang Heng, what is referred to as “The Great Spirit, exerting immense strength, raised his high palm and left far-reaching footprints, thereby letting the river bend flow” is precisely this.

63.45

Chijiang Ziyu was a man of the time of the Yellow Emperor. He did not eat the five grains but consumed the flowers of a hundred herbs. By the time of Yao, he became a woodworker. He could ascend and descend following the wind and rain. From time to time, he sold silk-corded arrows at the market gate, and was also called the Cord Father.

63.46

The *Rites of Zhou* states: “The Director of the Clan Court under the Spring Offices performs ceremonies to the Director of Fate.” The Wind Earl and the Master of Rain are stars: the Master of Wind is the Winnowing Basket constellation; the Master of Rain is the Net constellation. Zheng Xuan says that the Director of the Center and the Director of Fate are the fourth and fifth stars of the Wenchang constellation. Examining the *Baopuzi*, it says: “The River Earl was a man of Huayin. On the first *geng* day of the eighth month, he drowned while crossing the river, and the Heavenly Thearch appointed him as the River Earl.” Furthermore, the *Book of the Five Phases* states: “The River Earl died on a *gengchen* day; on this day, one must not repair boats or travel far, lest one drown and never return.”

63.47

Chisongzi was the Master of Rain in the time of Shennong. He consumed liquid jade to instruct Shennong, and could enter fire and burn himself. When he reached the Kunlun Mountains, he often entered the stone chamber of the Queen Mother of the West, ascending and descending with the wind and rain. The younger daughter of the Yan Emperor pursued him and was also able to depart with him. By the time of Gaoxin, he became the Master of Rain again. The Rain Masters of today originate from him. (The above seven items are from the *Soushen ji*.)

63.48

Sun Ce of the Han, having pacified Kuaiji, led his troops to welcome the Han emperor. At that time, the Daoist master Yu Ji was in Ce’s army. When they encountered a severe drought, the waterway for the boats was blocked. Ce personally went out to inspect and spur on the army, and often saw that many officers and soldiers were at Ji’s quarters. Filled with fury, he said: “Am I inferior to Ji?” He arrested Ji, bound him, and placed him in the blazing sun, commanding him to make rain fall; if he could not, he would be executed. Within moments, clouds and torrential rain poured down, and before long, the streams and ravines overflowed. Everyone came to congratulate him and pleaded for Ji to be spared death. Ce grew all the more enraged and resolved to have him killed. Because of this, Ce felt deep remorse and sorrow, and seemed repeatedly to see Ji's apparition. Later, while out hunting, Ce was wounded by assassins. As his treatment was on the verge of curing him, he drew a mirror to look at himself and saw Ji in the mirror. When he turned around, there was nothing. This happened two or three times. Thereupon he smashed the mirror and let out a great cry; his wounds all burst open, and he died in a moment. (See *Record of Resentful Souls*.)

63.49

The Han śramaṇa Zhu Tange was a man of Qin Commandery. Sincere and resolute, he engaged in ascetic practices, carrying his alms bowl and shaking his ringed staff to convert the fourfold assembly. Residing on Mount Jiang, he constantly practiced the pratyutpanna-samādhi and was exceptionally skilled in spiritual dhāraṇīs, with many verified responses. Sima Yuanxian deeply revered him. Liu Yi, General of the Guard, heard of his diligent asceticism and invited him to Gushu, treating him with great affection. In the fifth year of the Yixing era, there was a great drought: reservoirs and lakes dried up, the crops were parched, and sacrifices to the mountains and rivers for many ten-day periods brought no response. Yi then invited the saṃgha to hold a vegetarian feast, and Ge was also present. When the feast ended, Yi personally boarded an open boat to float along the rivers and streams, and the civil and military officials and commoners of the entire province all set out with him. In midstream, Ge burned incense and bowed in reverence, utterly sincere and fervent, and then recited the *Sūtra of the Dragon King of the Ocean*. Opening the scroll and giving voice, clouds immediately arose; before he had finished chanting half of it, torrential rain gathered from all four directions. Just as he rolled up the scroll, a deluge poured down, filling every field and lake. That year yielded a bumper harvest. Liu Jingshu, who was serving at that time as Master of the Gentlemen of the Palace in Yi's principality, personally took part in this gathering and witnessed it himself.

63.50

In Luojiang County of Jin’an, there is Mount Huo. Its height blots out the sun. Atop it is a stone basin several zhang in diameter. The spring water in the basin is five or six chi deep and constantly overflows. Ancient tradition says that it was where immortals roamed and took sustenance. There was the śramaṇa Shi Sengqun, who lived in seclusion on that mountain and constantly drank this water, thereby ceasing to hunger and abstaining from grain. Tao Kui, governor of Jin’an, heard of it and sought some; but whenever Qun sent the water to Tao, as soon as it left the mountain, it grew foul. Tao thereupon crossed the sea to visit the mountain. At that time, the sky was clear and bright, but as soon as Tao set foot at the base of the mountain, wind and rain plunged everything into darkness. This happened three times, and in the end he could not reach it. The hut where Qun dwelt was separated from the spring by a ravine; going back and forth morning and evening, he used a single log as a bridge. Later, when he was about to cross, he repeatedly saw a duck with a broken wing spreading its wings across the bridgehead, pecking at Sengqun so that he could never cross. He wished to raise his staff to push it aside, but feared it would fall to its death. Thereupon he was cut off from the water and soon died of hunger. Tradition at the time held that he was one hundred and forty years old. When Qun was about to die, he told the assembly: “When I was young, I once struck and broke a duck's wing. Could this duck be the retribution of that karma?”

63.51

To the west of Mount Lu in Xunyang of the Jin dynasty, there was the Longquan Vihāra, which was founded by the śramaṇa Huiyuan. When Yuan first crossed to the south, he loved the beauty of this place and wished to build a monastery, but had not determined the precise site. He sent his disciples to explore the forests and ravines, and they rested wearily at this spot. The monks were all thirsty and made a vow together: “If this place is suitable for founding a vihāra, we pray that divine power immediately cause a fine spring to appear.” He then struck the ground with his staff, and a clear spring gushed forth; they gathered it into a reservoir, and built the halls based upon it. Later, when the weather suffered a severe drought, Yuan led the monks in reciting the *Sūtra of the Dragon King of the Ocean* to pray for rain for the people. Before the recitation was completed, a creature in the spring resembling a bean snake soared into the air and departed. Shortly thereafter, torrential rain poured down on all four sides, flowing through the ravines until it ceased; because of this auspicious omen of the dragon, the monastery took its name.

63.52

The Jin śramaṇa Yu Falan was a man of Gaoyang. He went forth from home at the age of fifteen; his capacity and understanding were profound and outstanding, and his conduct pure and upright. He lived in a temple in the deep crags, and once while sitting in night meditation, a tiger entered his room and crouched before his platform. Lan stroked its head with his hand; the tiger raised its ears and prostrated itself, departing only after several days. Zhu Fahu was a man of Dunhuang, whose demeanor and inner spirit were second only to Lan’s. At that time, newly translated scriptures were numerous in Indic terms, their language verbose and unruly, their chapters and verses irregular; so he grasped their essential purport and trimmed their redundant prose. He also nurtured disciples in the mountains. In the mountains there was a clear ravine upon which they relied for drawing water and rinsing. A woodcutter once defiled the water, and the water immediately dried up, quickly ceasing to flow. Hu stood by the ravine, pacing back and forth with a sigh: “If the water completely dries up, what will we rely upon?” As he finished speaking, the clear stream welled forth, overflowing and soon filling the ravine again. They were contemporaries of the Wu and Hui reigns. Zhi Daolin composed a portrait encomium for them: “Master Yu transcended the mundane world, grasping the profound purport; / In fine seclusion in the mountains and marshes, his benevolence moved tigers and rhinoceroses. / Master Hu was serene and tranquil, his virtue deep and beautiful; / Murmuring faintly by the empty ravine, the dried spring returned with water.” (The above four persons are from the *Mingxiang ji*.)

63.53

Under the Jin, in Chang'an, there was the Venerable She, a man of the Western Regions. Empty and tranquil, he practised breath-circulation and did not eat the five grains. In a single day he could travel five hundred li. When he spoke of future events, the verification was as clear as looking at one's own palm. In the eleventh year of the Jianyuan reign-period of Fu Jian, he arrived in Chang'an county. Using secret spells, he summoned divine dragons down [from the sky]. Whenever there was a drought, Fu Jian would regularly ask him to pray to the dragons. Presently, a dragon would descend into his bowl, and heaven would immediately pour down heavy rain. Fu Jian and his ministers went in person to the bowl to view it, and all marveled at its strangeness. Fu Jian venerated him as the spirit of the state. Officials and commoners all bowed down and embraced his feet. From then on, there was no longer any worry of scorching drought. In the twelfth month of the sixth year [afterwards], he died without illness. Fu Jian wept for him with great sorrow. Seven days after his demise, Fu Jian, on account of his divine anomalies, attempted to open the coffin and examine it. He did not see where his corpse and bones were; only the burial shroud remained. In the seventeenth year, from the first month it did not rain until the sixth month. Fu Jian reduced his meals and withdrew the suspended musical instruments in order to welcome harmonious energy. In the seventh month, rain fell. Fu Jian said to the Palace Secretary Zhu Tong, "If the Venerable She were here, how could We suffer such burning anxiety over the clouds and the Milky Way? Was this master not a great sage?" Zhu Tong said, "His arts were profound and far-reaching; indeed, they were a wonder rare across the ages."

63.54

In the Jin period, Fotudeng had arts broader than all antiquity, and his spiritual attainments surpassed the multitude. In the Jin Jianwu reign-period, from the first month to the sixth month, there was a great drought. Shi Hu sent the crown prince to Fukou, west of Linzhang, to pray for rain, but after a long time none fell. Shi Hu ordered Fotudeng to pray himself; immediately two white dragons descended to the shrine. On that day, heavy rain fell over an area of several thousand li. That year brought a bumper harvest. The barbarian tribes had previously not known the Dharma; hearing of Fotudeng's divine efficacy, they all bowed in reverence from afar, and were transformed without a word spoken.

63.55

Under the Jin, in Chang'an, there was Zhu Dharmarakṣa; here translated as Fahu. His ancestors were Yuezhi people, originally surnamed Zhi, who had resided in Dunhuang for generations. By nature pure and admirable, his conduct was rigorous and ascetic. Dedicated in purpose and fond of learning, he traveled ten thousand li to seek teachers. Daily he chanted ten thousand words, mastering them upon a single glance. For this reason, he read widely in the Six Classics and allowed his mind to roam through the Seven Treatises. Although worldly affairs involved praise and blame, he never let them disturb his thoughts. At that time, in the era of Jin Emperor Wu, although monasteries, shrines, paintings, and statues were revered in the capital cities, the profound Vaipulya sūtras remained hidden west of the Pamirs. Dharmarakṣa was deeply moved and stirred with determination to propagate the Great Way. He consequently accompanied [travelers] to the Western Regions, brought back a vast number of sūtras and śāstras to China, and along the route translated and transcribed them into Jin script. Those he obtained, such as the Bhadrakalpa, the Saddharmapuṇḍarīka, and the Guangzan, amounted to one hundred and sixty-five works. Diligently devoted to his task, he took only the propagation of the Way as his enterprise, copying and translating all his life without ever complaining of fatigue. Later he lived in seclusion in deep mountains. In the mountains there was a clear stream which he regularly used for washing and rinsing. Later, a woodcutter defiled the bank of the water, and presently it dried up. Dharmarakṣa paced about and sighed, saying, "Because of man's lack of virtue, the clear spring has ceased its flow. If the water should run dry forever, I will truly have no way to support myself; I should simply move away." As soon as he finished speaking, the spring water gushed forth and filled the ravine. Such was the resonance stirred by his hidden sincerity. Therefore, Zhi Dun composed a panegyric on his portrait, which said:

63.56

"Venerable Dharmarakṣa, serene and tranquil, / His virtue and Way profound and beauteous. / Softly chanting in the deep gorge, / The dried spring restored water for rinsing. / How exalted was Venerable Dharmarakṣa, / Endowed by Heaven with broad excellence! / Washing his feet in the shifting sands, / He brought forth the most profound purport."

63.57

Later, he founded a monastery outside the Qingmen Gate of Chang'an, where he diligently practiced the Way. His moral power and transformation spread far and wide, and his renown covered the four quarters. Several thousand monks all revered and served him. When Jin Emperor Hui fled west, the Guanzhong region was thrown into chaos and the common people were displaced. Dharmarakṣa and his disciples took refuge by traveling east. When he reached Mianchi, he fell ill and died, at the age of seventy-eight. Later, Sun Chuo composed the Daoxian lun (Treatise on the Worthies of the Way), comparing the seven Indian monks to the Seven Sages of the Bamboo Grove, likening him to Shan Jiyuan.

63.58

In the sixth year of the Daming reign-period of the Song, there was a severe drought under heaven. Prayers to the mountains and rivers for months brought no verification. Shizu requested the Tripiṭaka Master Guṇabhadra to pray for rain, requiring that there must be an effect: "If there is no result, there is no need for us to meet again." Guṇabhadra said, "Relying upon the Three Jewels and Your Majesty's heavenly resonance, I hope it will surely send down moisture. If there is no result, I shall not see you again." He immediately went to the Fishing Terrace at the North Lake, burned incense, and prayed, taking no food or drink. Silently he recited sūtras and secretly added esoteric spells. The next day at late afternoon, clouds arose from the northwest, at first like an umbrella. When the sun was in the mulberries and elms, the wind shook, the clouds joined, and rain fell for consecutive days. The following morning, the ministers and nobles entered to offer congratulations; an imperial decree summoned him to be comforted, and gifts of alms followed continuously. In the reign of Taizong, the ritual offerings became even more lavish. In the first month of the fourth year of the Taishi reign-period, he felt his body unwell. On the day of his death, he stood waiting, looked out, and said that he saw heavenly flowers and holy images. At mid-morning, he passed away, at the age of seventy-five. Taizong grieved and lamented deeply, bestowing generous condolence gifts. The dukes and ministers gathered for the funeral, and both glory and sorrow were fully rendered.

63.59

Under the Qi, at Mount Lingyuan in Qiantang, there was the Śramaṇa Tanchao, surnamed Zhang, a man of Qinghe. He was eight chi tall, with an imposing demeanor. He wore coarse clothing, ate vegetarian food, and took only one meal at midday. He resided at Longhua Temple in the capital. At the end of the Yuanjia reign-period, he traveled south to Shixing to gaze upon its mountains and waters; sleeping alone beneath trees, tigers and wild beasts did not harm him. During the Daming reign-period, he returned to the capital. When Emperor Taizu of the Qi ascended the throne, Tanchao was commanded by imperial decree to go to Liaodong to propagate the way of dhyāna. He stayed there for two years, and the Dharma transformation flourished greatly. At the end of the Jianyuan reign-period, he returned to the capital. Soon afterwards, he went to Mount Lingyuan in Qiantang. Every time he entered dhyāna, he would not rise for several days. Later, he suddenly heard the sound of wind and thunder, and presently saw a man holding a tablet step forward, announcing that Yan, the General Pacifying the East, requested an audience. In an instant a man arrived, of exceedingly handsome appearance, accompanied by fluttering feather guards. Descending from his seat, he paid homage and called himself a disciple, saying, "I live in Qili, and my charge covers this territory. Hearing that the Dharma Master had arrived, I have come to pay my respects. Last winter, the people of Fuyang county quarried stone beneath the foot of the mountain for gambling counters, which encroached upon and damaged the dragons' chamber. The dragons were all enraged and swore not to let it rain for three hundred days. Now more than one hundred days have passed; wells and ponds have dried up, and planting in the fields has ceased entirely. Since the Dharma Master's virtue communicates with spirits, I wish to invite you to step forward; you will surely be able to induce moisture to soak the common people, and the merit will belong to you." Tanchao said, "Raising clouds and sending down rain is originally within the power of the dānapati; what can a poor monk do?" The spirit said, "My subordinates can only raise clouds; they cannot produce rain. That is why I have made this request." Tanchao then consented. The spirit vanished in a flash. Tanchao then traveled south. After five days, he reached Mount Chiting, where he offered prayers and taught the Dharma to the dragons from afar. At night, the dragons all transformed into men and came to Tanchao to pay homage. Tanchao preached the Dharma further to them, whereupon they begged for the Three Refuges and identified themselves as dragons. When Tanchao requested them to send down rain, they looked at one another without a word. That night, they appeared in Tanchao's dream, saying, "Originally, out of anger we made a vow; but since the Dharma Master guides us with goodness, we dare not disobey your command. Tomorrow at late afternoon, rain will surely fall." The next morning, Tanchao immediately went to Linquan Temple and sent someone to notify the county magistrate to prepare boats on the river to chant the Sāgarānaparipṛcchā-sūtra. The county magistrate immediately invited monks to drift in boats at Shishou. Just as the chanting of the sūtra was completed, heavy rain poured down from the clouds, satisfying both high and low ground, and that year a harvest was reaped. Tanchao died in the tenth year of the Yongming reign-period, at the age of seventy-four. (The above five persons are drawn from the Liang Biographies of Eminent Monks).

63.60

Under the Liang, Anguo Temple was located in Tongxia Lane of Duxiang in Moling county. In the ninth year of the Yongming reign-period, the construction of the monastery began. There was a gilded bronze image, six cun and five fen in height. In the past, on the eighth day of the second month of the sixth year of the Tianjian reign-period, in the third room from the east end of the east dormitory of the temple, the sound of music was suddenly heard. Thereafter, in front of the bed in the room occupied by the nun Yaowang, the room's master, light frequently illuminated the chamber. On the twenty-third day, a spring suddenly gushed forth at the place of the light, and this auspicious statue was seen emerging along with the water. Near and far, people marveled at the sight and all gave rise to sympathetic joy. Since the spring did not dry up, they piled bricks to make a well; the well still exists today. (The above one is found in the Record of the Temples of the Liang Capital).

63.61

Under the Tang, the Śramaṇa Kongzang resided at Huichang Temple in the capital during the Zhenguan reign-period. He recited more than three hundred fascicles of sūtras and took preaching and converting as his vocation. He traveled through Liangzhou, the rivers, and plains, responding wherever there was a karmic affinity. Formerly, when he went to Mount Fu'er in Lantian, he recited sūtras and brought along six sheng of flour, intending it as a month's provision; yet after three full weeks, eating two sheng each day, it still could not be exhausted. He also moved a divine cauldron, not knowing where it came from. At one time he arrived at Yuquan Temple, intending it to be his final resting place. At that time, there was a severe drought; the spring was exhausted, and the seedlings were scorched. The whole temple was about to scatter. Kongzang then prayed with the utmost sincerity; the spring immediately welled up and overflowed in response to the moment, and torrential rain poured from heaven. Clergy and laity changed countenance and sighed in boundless astonishment. In the sixteenth year of the Zhenguan reign-period, he died at Huichang Temple and was buried back at the mountain.

63.62

Under the Tang, at Guangfu Temple in Xiangzhou, there was the Śramaṇa Huixuan, surnamed Dong. He was well-versed in the Three Treatises and the Mahāparinirvāṇa-sūtra, and had long thoroughly understood secular books such as Zhuangzi and Laozi. Due to this, his fame had long spread throughout the region south of the Han River. In the twenty-third year of the Zhenguan reign-period, he lectured on the Mahāparinirvāṇa-sūtra. On the night of the eighth day of the fourth month, a mountain spirit told him, "Dharma Master, quickly build rooms and quarters; before long you will be born in the Western Realm." On the fourteenth day of the seventh month, having finished lecturing on the Ullambana-sūtra, he folded his hands and said, "Throughout my life, I have received offerings of faith; now all of it, down to a single hair or more, must be distributed and relinquished to the Saṃgha of the ten directions, as well as to the destitute, solitary beggars, and those of heterodox ways." Having finished speaking, he passed away upon the Dharma seat, at the age of seventy-nine. When he first resided at Guangfu Temple, he dwelt on the mountain peak. Fetching water was laborious, and he was about to move to another temple. At night, he saw a divine person, one zhang tall, dressed in a purple robe, who made obeisance to Huixuan, saying, "I invite you to reside here and constantly lecture on the Mahāyāna sūtras; do not concern yourself with the Hīnayāna. That Hīnayāna is also like a high mountain without water, unable to benefit people. The Mahāyāna sūtras are like the great ocean. Since I have stayed on this mountain, many Buddhas have appeared in the world. If one person recites and explains the Mahāyāna, it can cause the place of dwelling to have precious jewels, radiant light, prosperous and superior followers, and abundant food and drink. If there is Hīnayāna, all the former benefits are lost. I only wish you will propagate and uphold it, and not disappoint my hopes." As this mountain-peak temple previously had no water obtainable, the mountain spirit said, "The Dharma Master needs water; this can be easily obtained. On the eighth day of the coming month, you will certainly obtain it. I will personally go to the great spring of Mount Cimu in Jiannan to invite a dragon king." Having spoken, he disappeared. Precisely when the appointed time arrived, in the early night of the seventh day, a great wind suddenly arose from the southwest, with thunder shaking and rain pouring down about a hundred paces behind the Buddha hall below the Han Gao Temple north of the monastery. It continued throughout the night, stopping only at dawn. They saw only a clear spring, fragrant and delicious, to the collective joy of the whole community. After he took up residence here, the original Dragon Spring gradually dried up. Basing upon this verification, it was truly an extraordinary spiritual communication. (The above three verifications are drawn from the Tang Biographies of Eminent Monks).

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法苑珠林 — 道世, Classical Chinese