法苑珠林 92.80

92.80

During the Later Wei, the monk Huiyi of Chongzhen Temple had been dead for seven days. At that time, together with five other bhikṣus, he was examined one by one in the presence of King Yama. Because he had been summoned by mistake, Huiyi was released and allowed to return to life. He recounted in full detail the proceedings before the King, which were no different from those of an official court of the living. The five bhikṣus were also monastics from various temples in the capital, whose names had appeared on the same register as Huiyi's for examination. One bhikṣu stated that he was the monk Zhicong of Baoming Temple, and declared of himself that during his life his practice had been seated meditation and ascetic austerities; he attained ascent to the heavens. There was another bhikṣu who stated he was the monk Daopin of Banruo Temple, and declared of himself that he had recited the forty fascicles of the Mahāparinirvāṇa-sūtra; he also ascended to the heavens. There was another bhikṣu who stated he was the monk Tanmozui of Rongjue Temple. His record noted that he had lectured on the Avataṃsaka and Nirvāṇa sūtras, always leading an assembly of a thousand people to expound the doctrinal meanings. The King said: 'Those monks who lecture on the scriptures harbor egotistical pride and conceit. Conceiving self and other within their minds, arrogant of themselves, they tread upon other beings. Among bhikṣus, this is the foremost coarse conduct.' Tanmozui responded to the King, saying: 'Ever since establishing myself, I truly have not been proud or arrogant; I only delighted in lecturing on the scriptures.' The King said: 'Commit him to the department.' Thereupon ten persons dressed in black escorted Tanmozui toward the northwest. Entering a gate, the buildings were completely black, appearing not to be a good place. Another bhikṣu stated that he was the monk Daohong of Shanlin Temple, and declared of himself: 'I transformed and guided the four classes of dānapatis, producing the complete canon of scriptures and ten golden human statues.' The King said: 'The nature of a śramaṇa requires restraining the mind in the place of the Way, intending meditation and recitation, without interfering in worldly affairs; diligently minding the precepts, without engaging in conditioned activities. In soliciting wealth through conversion, greed immediately arises. Since the three poisons have not been eliminated, commit him to the department according to regulations.' Again, persons dressed in black seized and escorted him to enter the same place as Tanmozui. There was also a bhikṣu who stated that he was the monk Baozhen of Lingjue Temple, and declared of himself: 'Before leaving home, I once served as the Grand Administrator of Longxi. Knowing for myself suffering and emptiness, I took refuge in the Three Jewels, gave away my family estate, and constructed Lingjue Temple. When the temple was completed, I resigned from office and entered the Way. Although I do not practice meditation or recitation, my bows and worship have not been neglected.' The King said: 'During the days you served as Grand Administrator, you bent the law to your personal feelings, robbing people of their wealth to replenish your own goods. Falsely constructing this temple was not by your own effort; why bother speaking of it?' He too was committed to the department according to regulations. Persons dressed in black escorted him into the black gate, which appeared not to be a good place. Huiyi was exempt from interrogation because he had been summoned by mistake, and was released to return to life. He recounted in full detail the events and intentions when they passed before the King. When the people of that time heard it, they reported it to Empress Dowager Hu. Hearing of it, the Empress Dowager regarded it as an extraordinary miracle; she immediately dispatched a Gentleman of the Yellow Gate to visit the five temples of Zhicong and the others according to Huiyi's account. All confirmed this had happened: they had died seven days prior, and their karmic actions during life were without discrepancy from what Huiyi had recounted. (This account comes from the Record of the Buddhist Monasteries of Luoyang.)