法苑珠林 78

English (machine translation) 78

Language: English

78.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

78.2

Section 84: The Ten Unwholesome Deeds, Part 6

78.3

Division 12: Anger (divided into two sections)

Now, the four snakes agitate restlessly and the three poisons run rampant; the six thieves encroach upon one another and a hundred sorrows gather together. Sometimes people harbor mutual hatred from past encounters, spying for shortcomings; having long fostered resentment, they apply themselves solely to harming each other. Utterly devoid of humaneness and righteousness, they abruptly abandon loving-kindness and compassion: prescribing the methods of killing, providing the conditions for killing, instructing in death, and praising death. Or they secretly administer poisons, or privately dispatch evil curses, causing the internal organs to be filled with poison and heart and liver to be torn apart by venom, forcing the victim to harbor grief through the long night and endure anguish in the nether springs. How can such winding agony be expressed? To whom can such bitter grievances be appealed? Therefore, a sutra states: In the house of an elder, many poisonous trees grow; upon the ocean of rākṣasas, they repeatedly beg for a floating bladder. It is also like ten thousand bundles of dry firewood that a bean-sized flame can burn down, or a dark room of a hundred years that a single lamp can shatter. Thus we know that an angry mind is worse than a fierce fire; practitioners should guard themselves against it. No thief that plunders merits is more harmful than this. If a single thought of the fire of anger arises, it burns up all roots of goodness and meritorious virtues. Therefore, evil-natured persons are feared by both humans and beasts. Making no distinction of virtuous people, their speech turns into poison; they delight in destroying the minds of others and causing others to detest them. Loved by no one, they are feared and cast aside by all, just like avoiding wolves and tigers. In the present life they are despised, and after death they fall into hell. Therefore, the wise, perceiving such faults, extinguish them with patience (kṣānti) and do not fear the various sufferings.

78.6

Section 2: Citations of Evidence

78.7

As the Saddharmasmṛtyupasthāna-sūtra says: If one gives rise to anger, it burns one's own body. One's mind becomes venomous, and one's complexion changes. Abandoned by others, all will be startled and avoid them. Loved by no one, lightly despised and held in contempt, upon bodily breakdown and the end of life, they fall into hell. Because of anger, there is no evil they will not commit. Therefore, the wise abandon anger as they would fire. Knowing the faults of anger, they are able to benefit themselves. Desiring to benefit themselves and benefit others, they should practice patience. Just as when a great fire burns down a house, a valiant person extinguishes it with water, so too the water of wisdom can extinguish the fire of hatred. A person capable of patience has the foremost good mind and can cast away anger. Such a person is loved by all, delighting all who see them, trusted and accepted by others. Their complexion is pure, their mind is tranquil, and their thought is unagitated. They cultivate a good and pure deep mind, free from bodily and verbal faults, free from mental sorrow and distress, free from fear of the bad destinies, free from enmity and hatred, free from ill repute, free from grief and worry, free from fear of enemies, free from abusive scolding by evil people, free from fear of regret, free from fear of bad sounds, free from fear of profitlessness, free from fear of suffering, and free from fear of arrogance. If a person can be free from such fears, they will be fully endowed with all merits. Their renown will be heard everywhere, and they will attain the pleasures of both the present and future lives. All people look upon them as upon a father and mother. This person of patience is approached closely by all. Therefore, wrath is like a poisonous snake, like a blade, like fire; extinguishing it with patience can bring it completely to an end. Being able to endure anger is called patience. If there is a good person capable of cultivating goodness, they should reflect thus: 'Patience is like a jewel; one should carefully protect it.' However, the goodness and badness of sentient beings are manifest and distinct. Fools regard abusing others for their faults as victory, while the wise regard keeping silent as foremost. Fools, by starting small disputes, ultimately create great enmities. If one gains victory, the other's enmity deepens further; if one is in the wrong, one adds further sorrow and suffering to oneself. If one can be prudent in speech and not speak of others' shortcomings, even if others revile oneself, it is all past karma and not an uncaused retribution.

78.8

Furthermore, the Liudu ji jing says: In the past, the Bodhisattva was an elephant king. His mind was vast and far-reaching, knowing and aware that the Buddha, Dharma, and Saṃgha exist, and he constantly took the threefold refuge. He always delivered sentient beings with universal benevolence, vowing that upon attaining buddhahood, he would liberate everyone. He was followed by five hundred elephants. At that time, he had two wives. The elephant king obtained a lotus flower in the water, exquisite in color, and gifted it to his senior wife. Receiving the flower, the senior wife rejoiced and said, 'The ice and cold are severe; by what cause is there such a flower?' The junior wife, greedy and jealous, angrily made a vow, saying, 'I will surely kill you with potent poison!' Succumbing to indignation, her life ended, and her spirit miraculously transformed into a woman of the four castes. Her beauty surpassed all others, her intellect was penetrating and versatile, and she was widely learned in antiquity and the present; looking up at the celestial patterns, she clearly understood the rise and fall of the times. Hearing of this, the king took her as his consort. Upon arrival, she set forth policies for governing the state, which were upright and aligned with loyal ministers. The king was delighted and respected her, complying with whatever she said. The consort said, 'I dreamed of seeing a six-tusked elephant; I desire its tusks to make ornaments and an armrest. If the king does not obtain them, I shall die.' The king said, 'Speak no bewitching words; if people hear them, they will only laugh at you.' The consort felt sorrow and melancholy. The king consulted four deliberating ministers, recounting it as his own dream, saying, 'Has there ever been such an elephant in antiquity or the present?' One minister replied, 'There is none.' One minister said, 'Your Majesty did not dream it.' One minister said, 'I once heard that there is such an elephant, but its dwelling is exceedingly distant.' One minister said, 'If anyone could fetch it, only Śakra could; let us deliberate on this now.' The four ministers then summoned archers from the four directions to inquire of them. The archer of the south said, 'My late father often spoke of it, but it is distant and hard to reach.' The ministers reported to the king, saying, 'This person knows of it.' The king then summoned him to appear. The consort said, 'Go straight south for three thousand li, enter the mountains and travel for about two days, and you will reach the elephant's dwelling. Dig a pit beside the road, shave your beard and hair, put on the robes of a śramaṇa, shoot it from within the pit, sever and take its tusks, and bring two inches of them.' The hunter obeyed the order and went to the elephant's abode. He first shot the elephant, then put on the Dharma robes, and holding an alms bowl, remained inside the pit. Seeing the śramaṇa, the elephant king lowered his head and said, 'Vandana, man of the Path! For what reason do you test my life?' He replied, 'I wish to have your tusks.' The elephant said, 'My pain is unbearable; quickly take the tusks and go. Do not disturb my mind and cause evil thoughts to arise. For those whose intentions harbor evil will upon death enter Mount Tai, or the paths of hungry ghosts and animals. Bearing patience and practicing benevolence, repaying evil with goodness—this is the supreme practice of a bodhisattva.' The man then sawed off the tusks. The elephant said, 'Man of the Path, you must walk backward, lest the herd of elephants follow your footprints.' When the man had gone far, the pain was unbearable; the elephant threw himself to the ground with a loud cry and suddenly died, immediately taking birth in the heavens. The herd of elephants came from all sides, all crying, 'Who killed our king?' They searched around but found no one, then returned to guard the king's corpse, weeping and wailing in sorrow. The hunter returned with the tusks. Seeing the elephant tusks, the king's heart was gripped with grief and fear. The consort placed the tusks in her hands, but just as she was about to look at them, thunder and lightning struck; battered by them, she vomited blood, died, and entered hell. The Buddha told the bhikṣus: 'The elephant king at that time was myself. The senior wife was Gopī. The hunter was Devadatta. The consort was Sundarī. Such was the Bodhisattva's upholding of resolute commitment to the perfections and observance of the precepts.'

78.9

Furthermore, the Mahāprajñāpāramitā-śāstra states that Śakra questioned the Buddha, saying:

78.10

"By killing what does one dwell in peace? By killing what is there no sorrow? / What is the root of poison, that swallows and destroys all good?"

78.11

The Buddha replied, saying:

78.12

"Killing anger brings peace; killing anger brings no sorrow. / Anger is the root of poison; anger destroys all good."

78.13

Furthermore, a verse in the Saṃyuktaratnapiṭaka-sūtra says:

78.14

"Gaining victory increases enmity; defeat multiplies sorrow and suffering. / For one who disputes neither victory nor defeat, that bliss is foremost."

78.15

If one practices patience, there are five virtues: first, freedom from resentment; second, freedom from reprimand; third, being loved by all; fourth, having a good reputation; fifth, rebirth in a good destiny. These five virtues are called matters of peace and harmony.

78.16

Furthermore, a verse in the Dīrghāgama-sūtra says:

78.17

"When the fool reviles and the wise stays silent, one stands victorious over him. / That fool, lacking knowledge and vision, thinks I harbor fear. / I perceive the ultimate truth: patient silence is supreme. / The worst of evil is to generate anger in return for anger. / Being able not to become angry toward anger is the supreme victory in battle. / A person has two reasons: for oneself and also for others; / when the multitude disputes, he who does not retaliate is the victor. / A person has two reasons: for oneself and also for others; / seeing one without contention, do not consider him foolish and dull. / If someone has great strength and can bear with the powerless, / this strength is foremost, supreme among forms of patience. / The fool considers himself powerful, but this power is no power; / the power of patience in accord with the Dharma—this power cannot be overcome."

78.18

Furthermore, a verse in the Yogācārabhūmi-sūtra says:

78.19

"Their words are soft, / but their heart harbors poisonous harm. / Looking upon people with great delight, / accompanying them as though intimate, / their mouth speaks gentle compliance, / yet their mind internally contains poison, / like a tree whose flowers are brilliantly colored, / but its fruit is as bitter as poison."

78.20

Furthermore, the Chizuiwu yu jing says: In the past, there was a crow named Kaukkā (in the language of Liang, 'red-billed crow') that roamed in the forest trees, nesting and rearing its fledglings upon a tree. At that time, this crow was on close terms with a monkey. Then, among the dense trees there was a venomous snake that watched for the crow's absence and devoured its chicks, leaving none behind. Having lost its young, the crow cried and wailed in grief, not knowing where they were. Thinking it through carefully, it realized they had been eaten by the snake. When the monkey returned and saw it, he asked what had happened. It replied, 'The snake devoured my young, utterly and completely.' The monkey said, 'I shall avenge them.' At that time, as the venomous snake was crawling, the monkey went forward and provoked it. Enraged, the snake coiled around the monkey. The monkey seized its head, dragged it onto a rock, and ground it until it died, then cast it aside and returned. The crow leaped with joy. Even beasts seek vengeance for one another; how much more so humans!

78.21

Furthermore, the Saṃyukta-avadāna-sūtra says: In the past, there was a snake whose head and tail disputed with each other. The head said to the tail, 'I should be the master.' The tail said to the head, 'I should be the master.' The head said, 'I have ears that can hear, eyes that can see, and a mouth that can eat. When traveling, I go in front; therefore I can be the master. You have no such abilities.' The tail said, 'Because I let you move, you are able to move. If I do not move and coil my body three times around a tree, persisting for three days, you will be unable to seek food and will starve to the point of dying.' The head said to the tail, 'You may release me; I allow you to be the master.' Hearing these words, the tail immediately released it. The head further said to the tail, 'Since you are the master, I allow you to go first.' As the tail went first, before traveling a few paces, it fell into a large, deep pit and died. This is an analogy for sentient beings who, lacking wisdom and stubbornly asserting self and other, ultimately fall into the three miserable destinies.

78.22

Furthermore, the Mahāsāṃghika-vinaya says: In a past age, there was a flock of chickens living in a dense forest. There was a wildcat that preyed upon the cock, leaving only the hen. Later, a crow came and mated with her, and together they gave birth to a child. When the child made a sound, the old crow spoke a verse, saying:

78.23

"This child is not mine; / a father of the wilds, a mother of the village. / Coming together they produced a child / that is neither crow nor chicken. / If it wishes to imitate its father's cry, / it was nonetheless born of a chicken; / if it wishes to imitate its mother's call, / its father was nonetheless a crow. / Imitating the crow, it sounds like a chicken; / imitating the chicken, it makes the sound of a crow. / If it tries to learn both crow and chicken, / neither of the two can be accomplished."

78.24

This is an analogy for monastics and laity who, though holding the monastic precepts, are defiled and impure: in appearance they seem good, yet their mouths utter evil speech. If one wishes to call them good, their mouths utter evil; if one wishes to call them not good, in appearance they have gone forth as monastics.

78.25

Furthermore, the Fadu shu jing says: In the past, in the kingdom of Śrāvastī, a poisonous tree grew in the royal garden. Anyone who wandered under the tree suffered a headache as if it would split, or suffered from back pain. When cut down, it grew back again. It was the most splendid among trees; those who saw it rejoiced and, unaware of the danger, all encountered death. A wise person told them, 'You must pull it out by its roots.' Just as they were about to dig up the roots, they feared certain death. Upon further reflection, leaving home to study the Path is just like this. The Buddha spoke a verse, saying:

78.26

"Cutting down a tree without removing its roots, / though cut down, it still grows again; / cutting off craving without eradicating its basis, / repeatedly gives rise to suffering."

78.27

Awakening in mind and reproaching himself, he immediately attained the first fruit.

78.28

Furthermore, the Bo jing speaks in verse, saying:

78.29

"Evil arises from the mind, / and turns back to harm oneself, / just as rust generated from iron / destroys its own form. / A tree luxuriant with blossoms and fruit / breaks its own branches; / a viper harboring venom / turns back to harm its own body."

78.30

Furthermore, the Samantapāsādikā speaks in verse, saying:

78.31

"If a person gives rise to an angry mind, / it is like a chariot careening out of control. / For a charioteer to rein it in / is not considered difficult; / for a person to rein in an angry mind, / this matter is the most difficult of all."

78.32

Furthermore, a verse in the Yogācārabhūmi-sūtra says:

78.33

"Whoever indulges in anger and hatred, / harboring malicious harm toward others, / will in a later life fall into being a viper, / or become a predatory beast. / Just as the splitting of bamboo, / or the pregnancy of a plantain tree or a mule, / turns back to destroy itself in the same way, / therefore one should generate a mind of benevolence."

78.34

Furthermore, the Sūtra of the Hundred Avadānas states: The Buddha was at the Kalanda Bamboo Grove in Rājagṛha. At that time, there was an elder in that city named Xianmian (Bhadramukha). His treasures and wealth were limitless and beyond measure. He was full of flattery and deceit, greedy, stingy, and envious, and never had any intention to give; he even drove away flying birds so that they would not come near his house. Whenever śramaṇas, brāhmans, or poor beggars came asking from him, he would revile them with harsh words. After his life ended, he was reborn as a venomous serpent, returning to guard his original wealth. If anyone came near it, it would flare its eyes in raging anger, and glaring at them, it could cause them to die. King Bimbisāra, having heard of this, felt astonishment and wonder in his heart, thinking: 'Now this venomous serpent kills whenever it sees people. Only the Buddha is able to tame it.' Having thought this, he immediately led his ministers to the Buddha's abode, bowed his head at the Buddha's feet, and sat back to one side. He related the whole matter in detail: 'We pray only that the World-Honoured One will subdue this serpent so that it no longer harms people.' The Buddha gave his assent. On the following day, he donned his robes, took his bowl, and went to the serpent's lair. Seeing the Buddha coming, the serpent's rage blazed fiercely and it wished to sting the Tathāgata. By his power of benevolence, the Buddha emitted five-coloured light from the tips of his five fingers, illuminating the serpent's body. The serpent immediately obtained cool relief, its burning poison was dispelled, and its heart was filled with joy. Raising its head and looking around in all four directions, [it thought]: 'What person of merit can emit such light, shining upon my body and causing me to obtain cool comfort that is ineffably delightful?' At that time, seeing that the serpent was tamed, the World-Honoured One related its past causes. Hearing the Buddha's words, the serpent blamed itself deeply; the clouds of hindrances and coverings were removed, and it spontaneously remembered its past lives, [realising]: 'Because of the evil karma I created when I was an elder, I have now received this retribution.' Only then did it produce deep faith and reverence before the Buddha. The Buddha told it: 'In your former life you did not follow my words and thus received this serpent's form. Now you should be compliant and accept my instructions.' The serpent replied to the Buddha: 'Whatever the Buddha instructs, I dare not disobey your command.' The Buddha told the serpent: 'If you are compliant, enter my bowl.' When the Buddha finished speaking, it immediately entered the bowl. He carried it towards the grove. When the king and his ministers heard that the Buddha, the World-Honoured One, had tamed and transformed the venomous serpent and was bringing it in his bowl, all the people of the entire kingdom went together to watch. Seeing the crowd of people, the serpent felt deep shame and remorse; disgusted with this serpent body, it thereupon ended its life. Reborn in the Trāyastriṃśa Heaven, it immediately thought to itself: 'What merit did I create to obtain rebirth here in heaven?' It then examined itself and saw that it had received a venomous serpent's body in the world, and that because it saw the Buddha, it gave rise to a mind of faith and reverence, grew disgusted with the serpent's body, and was able to be reborn here to enjoy heavenly bliss. 'I should now return to repay the kindness of the Buddha, the World-Honoured One.' Carrying incense and flowers, radiant with light, it went to the Buddha's abode, bowed before the Buddha's feet, and having made its offerings, sat back to one side. Hearing the Buddha preach the Dharma, its heart opened and its mind was liberated, attaining the fruit of a srotāpanna. It then spoke a verse before the Buddha in praise of the Buddha:

78.35

Lofty and supreme Great Holy Honoured One,
Whose merits are all complete and fulfilled!
Able to open the eyes of those in blindness and dark,
Who quickly attain the fruit of the Way;
Removing the defilements of the afflictions,
Crossing over the ocean of birth and death;
Now receiving the Buddha's gracious virtue,
The three evil paths are closed to me.

78.36

At that time, having praised the Buddha, the devaputra circumambulated the Buddha three times and returned to his heavenly palace. At that time, King Bimbisāra heard the Buddha explain the conditions of stinginess and greed. Among the people assembled at that time, some attained the four fruits of a śramaṇa, and some brought forth the aspiration for supreme bodhi, joyfully practicing [the teaching].

78.37

Furthermore, the Sūtra of the Hundred Avadānas states: The Buddha was in the country of Kośala. Leading the bhikṣus, he wished to go beneath a ratna tree and came to a marsh where there were five hundred water buffaloes, exceedingly fierce and violent. There were also five hundred cattle herders. Seeing from afar the Buddha approaching, leading the bhikṣus along this path, they shouted loudly in warning: 'We pray only that the World-Honoured One will not travel along this path! Among this herd of cattle is a great ferocious buffalo that furiously charges and injures people; it is difficult to pass through.' At that time, the Buddha said to the herders of cattle and sheep: 'Do not be greatly worried and afraid now. Even if that water buffalo comes to butt me, I will know my own time.' In the space of these words, the ferocious buffalo suddenly came charging, tail raised and horns lowered, pawing the ground, roaring, and bounding straight forward. At that time, the Tathāgata manifested five lions from the tips of his five fingers to the left and right of the Buddha, and on all four sides surrounding them were great pits of fire. Then that ferocious buffalo was terrified and ran in all four directions, but there was nowhere to go. Only before the Buddha's feet was there a small patch of ground, peaceful and cool. Running toward it, its mind became calm and was no longer afraid. Kneeling on its front legs and bowing its head, it licked the World-Honoured One's feet, then raised its head to gaze at the Buddha, the Tathāgata, overcome with boundless joy. At that time, the World-Honoured One, knowing that the ferocious buffalo's mind had been tamed, spoke a verse for the buffalo:

78.38

With a surging mind you roused evil intent,
Wishing to come and harm me;
Surrendering in sincerity, hoping for victory,
You have come back to lick my feet.

78.39

At that time, having heard the Buddha, the World-Honoured One, speak this verse, that water buffalo felt deep shame and remorse. Suddenly awakening and comprehending, the clouds of hindrances and coverings were removed. Knowing that in its previous existence it was among human beings, and seeing the evil karma it had created, its shame and remorse doubled. Refusing to eat water and grass, its life thereupon came to an end. Reborn in the Trāyastriṃśa Heaven, it suddenly grew up to look like an eight-year-old child, and then thought to itself: 'What merit did I cultivate to be reborn in this heaven?' It quickly examined itself and knew that it had received the body of a water buffalo in the world, and that through the Buddha's transforming salvation it had been able to be reborn in heaven. 'I should now return to repay the Buddha's kindness.' Having thought this, carrying incense and flowers, it went to the Buddha's abode, its brilliant light illuminating the Buddha, the World-Honoured One. It bowed before the Buddha's feet and sat back to one side. The Buddha then preached the Dharma of the Four Noble Truths for it; its heart opened and its mind was liberated, attaining the fruit of a srotāpanna. It circumambulated the Buddha three times and returned to the heavenly palace. At that time, the five hundred cattle herders came to the Buddha's abode in the morning. The Buddha preached the Dharma for them; their hearts opened and their minds were liberated, and each obtained the trace of the Way and sought to leave household life. The Buddha then said to them: 'Welcome, bhikṣus!' Their hair and beards fell away of themselves, the kāṣāyas covered their bodies, and they immediately became śramaṇas. Diligently cultivating their practice, they attained the fruit of an arhat. At that time, seeing this event, the bhikṣus addressed the Buddha: 'What karma did this water buffalo and the five hundred cattle herders create in past lives to be born among water buffaloes, and what merit did they cultivate to encounter the Buddha, the World-Honoured One?' The Buddha told the bhikṣus: 'If you wish to know the conditions of the evil karma created by past deeds, I shall now tell you.' The verse says:

78.40

Good and evil karma created in past lives
Does not decay even after five kalpas;
Due to the causes and conditions of karma,
They now receive such retribution as this.

78.41

"In the Bhadrakalpa, in the kingdom of Vārāṇasī, a Buddha appeared in the world named Kāśyapa. In that Dharma of his, there was a Tripiṭaka bhikṣu who led five hundred disciples traveling through other countries. While debating together among a great assembly, there was a difficult question that he could not answer satisfactorily. He immediately became angry and turned to revile them harshly: 'You have no understanding at all, yet you forcefully interrogate me like a water buffalo butting into people!' At that time, all the disciples assented to his words, and each dispersed. Due to the karmic cause and condition of this harsh speech, for five hundred lifetimes he was born among water buffaloes, and the cattle herders accompanied him, persisting even until today without yet having escaped." The Buddha told the bhikṣus: "If you wish to know that Tripiṭaka bhikṣu, he is this ferocious water buffalo in the herd today. Those who were disciples at that time are these five hundred cattle herders today." When the Buddha explained the causes and conditions of this water buffalo, each guarded their own bodily, verbal, and mental karma, grew disgusted with birth and death, and attained the four fruits of a śramaṇa; some brought forth the aspiration for supreme bodhi, and having heard what the Buddha said, joyfully practiced it.

78.42

The panegyric on direct retribution says:

78.43

When a foolish person's anger is heavy,
They are burned and scorched in hell.
Jackals and wolves vie to surround them;
Venomous vipers contend to come forward.
Gnashing teeth in rage, they eat their own flesh;
Their backs and flanks are pierced through and across.
What one does, one receives in return;
The fires of anger contend to roast them.

78.44

The panegyric on habituated retribution says:

78.45

An angry heart has much poison and harm,
Sinking into the painful, evil paths.
Emerging from there to obtain a human body,
The residual retribution is to be harassed by others in return.
Whoever sees them looks for their faults,
Despising and detesting them like poisonous grass.
Since this brings neither benefit nor gain,
What does a foolish person treasure in their anger?

78.46

Conditions of Sympathetic Resonance (briefly citing ten verifications):

78.47

A person of Qu'a in the Liang surnamed Hong, whose given name is forgotten
Zhu Zhen, Magistrate of Moling in the Liang
Yue Gaiqing of Nanyang in the Liang
Adjutant Yang Daosheng in the Liang
Regional Inspector Zhang Gao in the Liang
Emperor Wen of the Zhou, Yuwen Tai
Secretariat Drafter Yu Zhi in the Chen
Yu Jixun in the Chen
Zhang Xuan, Grand Protector of Wuchang in the Liang
Pei Zhi during the Liang

78.48

Emperor Wu of the Liang wished to build a temple above the mausoleum of Emperor Wen, but lacked fine timber. He made his intention known to the officials, ordering them to search for it. Previously, there was a man of Qu'a surnamed Hong whose personal name is forgotten; his family was very wealthy. Together with his relatives, he took a great deal of wealth and goods and went to Xiangzhou to engage in trade. Over the course of several years, he managed to procure a raft about a thousand paces long, of magnificent timber rarely seen in the world. When he returned to Nanjin, Meng Shaoqing, the Commandant of Nanjin, seeking to flatter the court's wishes, applied the law with extreme severity. Because Mr. Hong still had some leftover clothing, silks, and coloured fabrics that he had been selling, Shaoqing falsely accused him of having obtained them through highway robbery, and also charged him with constructing [a raft] that exceeded proper regulations, which was inappropriate for a merchant. He reached a final conviction sentencing him to death and confiscating the raft for the state to use for the temple. His memorial was subsequently approved and carried out. On the day of his execution, Hong instructed his wife and children: 'You may place one hundred sheets of yellow paper together with brush and ink in my coffin. If there is consciousness after death, I will surely lodge a complaint.' He also wrote Shaoqing's name several dozen times and swallowed the paper. After about a month, while Shaoqing was sitting upright, he saw Hong coming. At first he still tried to ward him off, but later gradually submitted in confession, merely crying out, 'Mercy!' and vomiting blood until he died. All the prison officials and court recorders who had participated in this judicial case or signed the memorial passed away one after another; before a year had elapsed, they had all perished. When the construction of Huangji Temple was just completed, heavenly fire burned it, leaving practically not a speck behind; the pillar timbers buried in the ground turned to ash.

78.49

Zhu Zhen, Magistrate of Moling in the Liang, was imprisoned on charges of an offense. Yu Zhuan, an Assistant of the Court of Judicature and Revision, investigated the case and convicted him of a capital crime. Zhen sent a message to Zhuan, saying: 'My crime warrants death, and I dare not beg for mercy. However, I still hope the sovereign might, by some rare chance, grant a pardon. Tomorrow is the anniversary of my father's death; I beg that you delay submitting the memorial until this day has passed—would that be possible?' Zhuan replied: 'This is not unreasonable; why should it not be so? I have respectfully noted your request.' However, Zhu's case had already been placed in the bundle of memorials for the following day. Zhuan then met with guests, drank with them, and became drunk, completely forgetting to extract the document. Moreover, his servants tied up the bundle and placed it inside a clothing box, and Zhuan forgot about it again. When he arrived before the emperor, he bowed his feet on the fragrant stool and began unrolling the scrolls in order; only then did he see this case. The situation made it impossible to conceal, so he submitted it as it was. Emperor Wu was furious and said: 'Zhu Zhen deserves to die. Hand him over to the external authorities to carry out the sentence.' Hearing this, Zhen harboured deep resentment, saying: 'That knave Yu Zhuan has deceived a man about to die. If ghosts have no consciousness, then I shall merely be like dust and ash; but if they do possess awareness, I swear I shall take revenge on him!' Just as Zhen was about to breathe his last in the marketplace, Zhuan already saw him coming. From then on, Zhuan constantly saw Zhen coming, which caused him great distress. He also dreamed that he was riding in a carriage below a mountain, and Zhen was atop the mountain pushing boulders to crush him. More than a month later, Zhuan was appointed Magistrate of Qu'a. On the day after he paid his respects, he went to offer thanks at the palace gate. Meanwhile, his wife suddenly died at home without warning. Zhuan hurried back in confusion and entered the chamber to weep for his wife. Raising his head, he saw Zhen upon the roof beam. Zhuan said: 'Magistrate Zhu of Moling is here! How could my wife have avoided death?' Before his words were finished, the house suddenly collapsed without cause. Zhuan, along with more than ten men, women, and maidservants, all perished at once. Yu Zhi, Assistant Director of the Right, was his kinsman; he had been managing the funeral affairs, but upon seeing Zhuan return, he had stepped down from the hall for a moment to avoid him, and thus narrowly escaped disaster.

78.50

When Prince of Luling of the Liang was in Jingzhou, he once dispatched an attendant clerk to survey and register the people's lands. Le Gaiqing of Nanyang was also sent on this mission. At that time, Wei Polu, a director of the princely mansion, issued the admonitions and instructions, but deviated from the prince's original intent. When Gaiqing returned, he was accused of an offense due to the discrepancies and errors. Terrified, Polu did not dare acknowledge his blame; he merely deceived Gaiqing, saying, 'I will clear your name myself; there is no need for you to appeal.' Within a few days, [Gaiqing] was beheaded in the marketplace. Gaiqing wailed and cried out, having no way to plead his case, and instructed his family to bury paper and ink-brush with him in the shroud. A few days after his death, Polu was at the livestock trough looking at the cattle when he suddenly saw Gaiqing enter carrying his own head, holding out a bowl of pickled garlic greens to Polu. Polu ran about shouting in fright, but having no choice, he ingested it. Because of this he fell ill, and died before long. Furthermore, Du Yi was the second son of Du Huaiyao, Regional Inspector of Liangzhou, and served as Regional Inspector of Western Jingzhou. By nature, he was extremely arrogant and suspicious. He had newly taken a concubine who possessed both youth and beauty, and he doted on her with extraordinary fondness. The concubine received a letter from her father saying, 'Lately I am in destitution and wish to make a request of you.' She was leaning against the curtain reading it when Yi returned from outside. Feeling ashamed to let Yi know about this matter since she was newly arrived, she chewed and swallowed it. Yi thought it had been sent by a lover, and thereupon ordered her belly cut open to retrieve the letter. Before the concubine had breathed her last, the letter was already pulled out. After reading it, Yi sighed, saying, 'I never imagined I would be so rash! Having damaged the cosmic harmony of the world, how could I long endure?' That night, he saw the concubine pleading her case [against him], and Yi died within ten days. To this day, the people of Xiangyang speak of this.

78.51

Yang Daosheng of Taishan under the Liang served as Military Aide-de-camp to the Prince of Shaoling of the Liang. His elder brother Haizhen served as Regional Inspector of Hanzhou. Daosheng requested leave to visit him. When he was about to return, his elder brother waited for Daosheng at a post along the nearby road. Daosheng saw a man tied to a tree; approaching to look, he found that it was an old retainer of his. Seeing Daosheng, he wept and pleaded piteously, saying, 'The Regional Inspector of Hanzhou intends to have me put to death; I beg you to save me.' Daosheng asked what crime he had committed, and he replied, 'Disappointed [in expectations], I fled and deserted.' Daosheng said, 'This is most hateful!' He immediately dismounted, gouged out his eyes with his waist-knife, and swallowed them. The retainer cried out to Heaven and wept upon the ground. Shortly thereafter, Haizhen arrived, and Daosheng further urged his elder brother to behead him decisively. After arriving at the banquet and sitting for a long while, [Daosheng] only then felt the eyes inside his throat, stuck and unwilling to go down. He called for wine to swallow them, repeatedly pouring down several cups, but in the end could not dislodge them. He felt his throat swelling and choking more and more, so the banquet was abandoned and they parted. After several days on the road, he died. Among those who witnessed it at the time, there was none who did not consider it proof of the Way of Heaven.

78.52

Zhang Gao, Regional Inspector of Eastern Xuzhou under the Liang, was the grandson of Vice Director of the Imperial Secretariat Zhang Yong. He had once been defeated and fled north. There was a local man who swore an oath with Gao and escorted him back to the south. Later, that man went forth as a monk and took the name Sengyue, and Gao made offerings to him. When Gao was stationed in Eastern Xuzhou, Sengyue followed him to his posting as well. Relying on his past merit and long-standing acquaintance, he quite often offended Gao with his words. Gao became furious and dispatched two retainers—one surnamed Jing and the other surnamed Bai, neither of whose given names are preserved—who went in the night and murdered him. Thereafter, night after night [Gao] dreamed that he saw Sengyue saying he would take revenge. A few days later, Gao went out to shoot [arrows]; the copper nock of an arrow nicked his finger, barely drawing blood, so he thought nothing of it. Later, while peeling a pear, the pear juice soaked into the wound, which then began to fester and rot. After ten days or so, another sore broke out on his shoulder for no reason, its pus and blood connecting through to the finger. In a little over a month, he died.

78.53

Emperor Wen of the Zhou, Yuwen Tai, was originally the Prime Minister of the Wei. Meeting with the upheavals and collapse of the Liang dynasty, Emperor Xiaoyuan of the Liang, who was then Prince of Xiangdong residing in Jingzhou, frequently sent envoys to make peace, displaying the utmost courtesy and goodwill. Cutting gold, they swore an oath to become brothers. Later, after the pacification of Hou Jing, Xiaoyuan ascended the throne. Tai was still a subject, yet he showed no reverence; instead, he treated [the Liang emperor] with considerable insolence and made insatiable demands. Whenever dissatisfied, he dispatched troops to launch a surprise attack on Jiangling, capturing 1,400,000 people ranging from court officials to commoners, and murdered Xiaoyuan. Furthermore, Emperor Wen of the Wei had earlier taken the daughter of the Rouran ruler Yujiulü Anagui as his empress, establishing an exceptionally close marriage alliance. In the year after the Liang emperor was murdered, Anagui was routed and his state destroyed by Northern Qi; he led the several thousand remaining of his multitude and fled to the Wei. The Turks, however, were ancient blood-enemies of the Rouran, and immediately sent a gift of three thousand horses to Tai, requesting the execution of Anagui and the others. Tai assented, ambushed them with Turkish soldiers during a banquet with Anagui, and when they were drunk, bound them. On that very day, he wiped out more than five hundred people of the Yujiulü clan, blood flowing up to the ankles. Facing death, many of the Rouran looked up to Heaven and made their plea. In the winter of the following year, Tai fell ill while hunting in Longyou; he saw Xiaoyuan and Anagui acting as haunting specters. Tai flew into a rage, reviled them wildly, and ordered wine to be brought to them. Within two months, he died.

78.54

When the Lord of Chen first enthroned the Prince of Jin'an, the ninth son of Emperor Yuan of the Liang, as ruler, he supported him [as regent]. Yu Zhi of Kuaiji had originally served as Palace Cadet in the Secretariat and Right Vice Director of the Department of State Affairs under Emperor Wu of the Liang. At that time, [Zhi] dreamed that Emperor Wu of the Liang said to him, 'You are an old attendant of mine. You may tell Duke Chen not to kill my grandson. If he kills him, it will not go well for the Duke. The matter is very clear.' Since Zhi had not yet seen any sign of usurpation or murder, he did not dare speak. A few days later, he dreamed the same thing again, and [the emperor] further said to Zhi, 'If you do not convey my will, things will not go well for you either.' Although Zhi sighed with lamentation, he resolved that there was no justification to speak out. Shortly thereafter, the Grand Astrologer submitted a memorial stating, 'There will be an urgent armed uprising within the palace.' The Lord of Chen said, 'The urgent armed uprising is none other than myself!' In haste, he sent mutinous soldiers to murder the young ruler and enthroned himself. Thereafter, Zhi fell ill, and once again dreamed that Emperor Wu of the Liang said, 'You were unable to speak to the Lord of Chen on my behalf, thereby bringing disaster upon yourself and Chen; you shall soon know it.' Only then did Zhi seal a memorial recounting this. By nature, the Lord of Chen placed great faith in ghosts and spirits. Upon hearing this, he was greatly alarmed and dispatched a carriage to welcome Zhi to interrogate him face to face; he then reproached Zhi, saying, 'Why did you not say so? Strange, how strange!' Within six or seven days Zhi died, and soon after occurred the strange portent of Wei Zai.

78.55

Yu Jisun of the Chen by nature was extremely fond of killing; savouring meats and engaging in fishing and hunting were his everyday affairs. Whenever male or female slaves committed an offense, he would sometimes execute them all. Once he became gravely ill, and dreamed that someone said to him, 'If you can desist from killing, this illness will be cured; otherwise, you will surely die.' Thereupon, within the dream, he vowed never to kill again. Waking in fright, trembling with fear, sweat soaked his whole body, and his illness gradually improved. Several years later, three retainers stole two of his concubines and fled. He pursued and captured them, and immediately beat them all to death. That night, he again saw the previous person come, saying, 'Why did you break faith? The offense of these men did not warrant death, nor are private households permitted to execute punishments arbitrarily. Now it is changed; there is definitely no way to save you.' At dawn he vomited blood, and after several days he died.

78.56

Zhang Xuan, Grand Administrator of Wuchang under the Liang, was once travelling by boat. There was a retainer whose labor was slightly unsatisfactory, and Xuan personally beat him; at a single blow, he fell dead, showing no sign of reviving. Xuan thereupon pushed him into the river. In a short while, he saw this man emerge from the water, fold his hands before Xuan, and say, 'My crime did not warrant death; your lordship murdered me unjustly. Now I have come to take revenge!' He then leapt into Xuan's mouth. Because of this, Xuan fell ill and died after a few days.

78.57

Pei Zhi of the Liang followed his youngest uncle, Shuye, entering the north from Southern Yanzhou. He served the Yuan clan [of Northern Wei], reaching the rank of Minister. Zhi's paternal cousin's husband, Wei Boding, was learned; relying on his vigor and spirit, and considering himself talented and wise, he constantly slighted Zhi. Zhi hated him like an enemy. Later, in Luoyang, [Boding] falsely accused Zhi of plotting a deposition and enthronement. Zhi was condemned to death for this. A hundred days or so later, Boding fell ill; speaking into the empty air, he said, 'Minister Pei's death was not brought about by me alone; why are you so angry?' Shortly thereafter, he died. As for Wanniu Yuzhong, he was a northern frontier man who served Northern Wei as Cavalier Regular Attendant and Commander of the Army. Relying on Emperor Ming's favor, he monopolized power at court. Guo Zuo, Vice Director of the Imperial Secretariat, and Pei Zhi, Minister of the Secretariat, jointly advised Yong, Prince of Gaolingyang, to send Zhong out [of the capital]. When Zhong heard of this, he pressured the relevant officials to falsely memorialize their crimes, forged an edict, and had them both executed. The court and the provinces were indignant and resentful, with everyone gnashing their teeth. Within two years, [Zhong] fell ill, saw Pei and Guo acting as haunting specters, and soon died. (The above ten verifications are taken from the Mingxiang ji.)

78.58

Forest of Gems in the Garden of the Dharma, Fascicle 78

Linked texts (1)

法苑珠林 — 道世, Classical Chinese