法苑珠林 94
English (machine translation) 94
- Language
- English
94.1
Compiled by Śramaṇa Shi Daoshi of Ximing Temple
94.2
Section 93: Alcohol and Meat / Section 94: Impurity and Defilement
94.3
Conditions of Sympathetic Resonance Concerning Alcohol and Meat (fourteen verifications briefly cited)
94.4
Luo Ziyuan of the Han
Śramaṇa Fayu of the Jin
Yu Shaozhi of the Jin
Jiang Xiaode of the Song
Śramaṇa Zhu Huichi of the Song
Zhuge Ke of the Wu
Emperor Wu of the Zhou
Zhao Wenruo of the Sui
Sun Huipu of the Tang
Lady Li of the Tang
Zheng Shibian of the Tang
Wei Zhishi of the Tang
Lady Xie of the Tang
Ren Wuniang of the Tang
94.5
In the Xiaochang era of the Han [dynasty], there was an imperial guard named Luo Ziyuan who claimed to be a native of Luoyang. During the Xiaochang era, he was garrisoned at Pengcheng. His fellow soldier Fan Yuanbao received leave to return to the capital. Ziyuan entrusted a letter to him to deliver, saying: 'My home is south of the Lingtai, near the Luo River. You just go there, and my family will naturally come out to receive you.' Yuanbao followed his words. When he reached the south of the terrace, he saw no homes, and paced about intending to leave. Suddenly he saw an old man who asked: 'Where have you come from, wandering about here?' Yuanbao related everything to him. The old man said: 'He is my son.' Taking the letter, he led Yuanbao inside, where he saw spacious and lofty pavilions and beautiful buildings. After they were seated, he ordered a maidservant to fetch wine. In a moment, the maidservant carried a dead child past. Yuanbao found it very strange. Soon the wine arrived; its color was deep red, and it was extraordinarily fragrant and delicious. Precious delicacies from sea and land were also served in abundance. Having finished drinking, Yuanbao took his leave. The old man saw Yuanbao out, saying: 'It will be difficult to meet again, which brings me sorrow and regret.' The farewell was exceedingly courteous. The old man went back inside, and Yuanbao could no longer see the gate or lane; he saw only a high cliff facing the clear waves of the water. Soon he saw only a youth of about fifteen, recently drowned, with blood flowing from his nose. Only then did he realize that the wine he had drunk was blood. When he returned to Pengcheng, Ziyuan had already disappeared. Yuanbao had served alongside Ziyuan for three years without knowing that he was the spirit of the Luo River. (Extracted from the Records of Luoyang Temples.)
94.6
Under the Jin there was the monk Śramaṇa Fayu of Changsha Temple in Jingzhou, of unknown origin. In his youth he was fond of learning and devoted to the ancient classics. He served Dao'an as his master and showed extraordinary comprehension. Escaping the troubles, he went east and stayed at Changsha Temple in Jiangling to lecture on the various sutras, with more than four hundred disciples studying under him. At that time, a monk drank alcohol and neglected the evening burning of incense. Fayu only punished him but did not expel him. Master Dao'an heard of this from afar, placed a chaste-tree rod into a bamboo tube, personally sealed it with his own hand, addressed it, and sent it to Fayu. When Fayu opened the seal and saw the rod, he said: 'This is because of the drinking of alcohol. Because I was not diligent in guiding and leading, I caused anxiety to be sent from afar.' He at once ordered the karmadāna to strike the mallet and assemble the community, placing the cane-tube upon the incense table. After the circumambulation of incense was finished, Fayu stood up, walked out before the assembly, paid reverence toward the tube, and then prostrated on the ground, directing the karmadāna to strike him three times with the rod. He placed the rod back into the tube, shedding tears in self-reproach. At that time, neither the clergy nor the laity throughout the region could help but sigh in admiration. Because of this, very many students exerted themselves in their studies. Soon after, he wrote a letter to Huiyuan, saying: 'Being of slight ability and dull understanding, I was unable to lead the assembly. Although the Upādhyāya is far away in another region, he still bestowed his anxious care from afar. My fault is deep indeed.' Later, he passed away in Jiangling at the age of sixty. (This single verification is extracted from the Liang Biographies of Eminent Monks.)
94.7
During the Jin dynasty, Yu Shaozhi of Xinye, whose courtesy name was Daofu, was the Governor of Xiangdong. He and Song Xie of Nanyang were maternal cousins and deeply attached to each other. Shaozhi fell ill and died at the end of the Yuanxing reign period. During the Yixi reign period, his form suddenly appeared to visit Xie. His appearance and clothing were entirely as they had been in life, but both of his feet were in shackles. Upon arriving, he took off the shackles, set them on the ground, and sat down. Xie asked why he had come to visit. He replied, 'I was granted a temporary leave to return, and because of our closeness and affection, I came to visit you.' When Xie asked about the matters of ghosts and spirits, Shaozhi answered only evasively and not in full, saying only: 'You should be diligent in vigorous practice and must not kill living beings. If you cannot stop completely, at least do not slaughter oxen. When eating meat, do not have a mind that craves [other] beings.' Xie said, 'Is there a difference between internal organs and flesh?' He replied, 'The heart is the dwelling place of good spirits; the sin [of eating it] is especially heavy.' He inquired thoroughly about their relatives, and then they discussed worldly affairs. At the end, he asked for wine. Xie occasionally took dogwood wine, so he set it before him. When the wine arrived, facing the cup, he did not drink, saying, 'It smells of dogwood.' Xie asked, 'Do you dislike it?' He replied, 'We petty officials all fear it; it is not only I.' Shaozhi by nature had a loud and robust voice, and when conversing at this time, it was no different from ordinary days. After a short while, Xie's son Suizhi arrived. Hearing the sound of his clogs, Shaozhi showed great fear and said to Xie, 'The vital qi of the living encroaches upon me, and I can stay no longer. We must part for three years.' He then put on his shackles and stood up; going out the door, he vanished. Xie later became a Regular Court Gentleman, and indeed died three years later.
94.8
During the Song dynasty, Jiang Xiaode was a native of Jiangling. When Zhu Xun was the Inspector of Yuezhou, Xiaode served as an Overseeing Master of the Office. From youth, he had faithful devotion and was surpassingly diligent and cautious. Xun favored him, and whenever there were Buddhist ceremonies, he always had him supervise their affairs. Toward the end of the Daming reign period, he fell ill and died. At the third watch of the night, just as he was about to be encoffined, he revived and said that an envoy had come claiming to summon him by the King's order. Xiaode followed him. Upon arrival, the King said, 'You have been diligent, careful, and reverently served the Great Dharma. The Emperor's decree contains a refined meaning: because of your dedicated devotion, you should quickly be reborn in a good realm. But your lifespan is still long, which is why I specially summoned you. Today, you shall joyfully receive the pleasures of heaven.' Xiaode gladly assented. The King said, 'You may return home for now; quickly attend to any instructions you wish to entrust and any merits you wish to cultivate. Return after seven days.' Xiaode accepted these words and returned. His route passed through a place where there was a small hut that was exceedingly dilapidated. He encountered Master Nan of the Xin Temple in front of this hut. As they had known each other previously, they greeted each other thoroughly. Master Nan said, 'Since leaving home, this poor monk had never drunk wine. Recently, I went to Master Lan's place, and Master Lan pressed me hard, forcing me to drink about a sheng. I was summoned by the King for this reason. Had this poor monk not been implicated in this, I would have attained birth in heaven. Now I must dwell in this dilapidated house; only after three years can I ascend.' When Xiaode reached home, wishing to verify these words, he immediately sent someone that evening to inquire. Master Nan indeed, on that very day, had fallen asleep at Master Lan's place and died by evening. After Xiaode recovered, within seven days he extensively arranged offerings of merit. When the appointed time came, he suddenly passed away. Zhu Xun thereupon exempted his household servants and the two monks, Lan and Nan, both of whom resided at Xin Temple. Nan's practice of the Way was especially refined, unlike ordinary monks.
94.9
During the Song dynasty, the śramaṇa Zhu Huichi was a native of Xinye and resided in the Siceng Temple in Jiangling. He died in the second year of the Yongchu reign period. His disciples held a seven-day memorial service for him. On that day, toward evening, just as the burning of incense had finished, the śramaṇa Daoxian went to look after Huichi's disciples. In front of the room, he suddenly saw a dim, shadowy form resembling a human. Looking closely, it was Huichi. His appearance and clothing were no different from when he was alive. He said to Xian, 'Was the meat you ate this morning delicious?' Xian said, 'It was delicious.' Huichi said, 'Because I ate meat, I am now born in the Hungry Dogs Hell.' Daoxian was terrified and could not answer in time. Huichi spoke again: 'If you do not believe it, try looking behind my back.' He then turned his back to show Xian, who saw three yellow dogs, in form half resembling donkeys, their eyes gleaming with extremely red light that illuminated the inside of the room. They looked as if they were about to bite Huichi, but then stopped. Xian was stunned with fear and fainted away; only after a long while did he revive. He recounted the incident in full. (The preceding two cases are drawn from the Mingxiang ji).
94.10
When the young emperor of Wu ascended the throne, Zhuge Ke assisted in governing the state, and Sun Jun served as Palace Attendant and Senior General. Ke was headstrong, stubborn, and haughty toward others, while Jun was treacherous, perverse, and fond of power. In the third year of the Fenghuang reign period, Ke attacked Xincheng without success and returned. Jun was about to entertain Ke on behalf of the young emperor in order to kill him. On that day, Ke's spirit was agitated and restless, and he did not sleep the entire night. Zhang Yue and Teng Yin informed Ke of Jun's plot. Ke said, 'What can that scoundrel do? It would be nothing more than administering poison through wine and food.' He took a trusted attendant with medicinal wine to follow him. When Ke was about to enter, a domestic dog chased after him and bit his robe's hem, preventing him from leaving three times. Ke looked back, patted the dog's head, and said, 'Are you afraid? There is no harm.' After entering, Jun's concealed soldiers killed him. Jun later fell ill and dreamed that he was struck by Ke; speaking wildly, he constantly claimed to see Ke, and he eventually died. (Drawn from the Yuanhun zhi).
94.11
Emperor Wu of the Zhou dynasty was fond of eating chicken eggs, consuming several at a single meal. There was an Adjutant of the Catering Bureau named Bahu, who regularly presented imperial meals and was favored. When Emperor Wen of the Sui dynasty ascended the throne, Bahu still served as Adjutant of the Catering Bureau to present meals. During the Kaihuang reign period, he died suddenly, but his chest was still warm, so his family could not bear to encoffin him. After three days he revived. Being able to speak, he first said, 'Carry me to see the Sovereign, so that I may convey a message on behalf of Emperor Wu.' Once he appeared and made his request, Emperor Wen summoned him and questioned him. Bahu said: 'At first, I suddenly saw someone come calling for me. Following him to a place, there was a great cavern into which the road led directly. Just upon reaching the mouth of the cavern, I saw in the distance from the west about a hundred horsemen approaching, with ceremonial guards like those of a king. Soon they reached the cavern's mouth, and it was Emperor Wu of the Zhou dynasty. I, the Adjutant, bowed to him. The Emperor said, "The King has summoned you only to bear witness to my affairs; your person has no guilt." Having spoken, he entered the palace. The messenger also led me to the palace gate and brought me into the front courtyard. I saw Emperor Wu seated together with the King, who treated him with an attitude of added respect. The messenger ordered me to bow to the King. The King asked, "When you prepared food for the Emperor, how many 'white balls' did you present to him in total?" Not recognizing what "white balls" were, I looked to the attendants on the left and right. The attendants instructed me, saying, "Chicken eggs are called 'white balls.'" I then replied, "The Emperor ate white balls, but truly I did not keep count of their number." The King said to the Emperor, "This person did not keep count; they must be brought out." The Emperor arose, looking sorrowful and unhappy. Suddenly, I saw an iron bed in the front courtyard, along with several tens of hell wardens, all with ox heads and human bodies. The Emperor was already lying on the bed. The wardens pressed down on him with iron beams. Where both of the Emperor's flanks cracked open, whole chicken eggs emerged. Soon they were level with the bed, amounting to about ten-odd hu. When they were completely out, the King ordered them to be counted. Once finished, the bed and the wardens suddenly vanished, and the Emperor was once again seated with the King. The Emperor said to me, "Convey this on my behalf to the Son of Heaven of the Great Sui: in the past, he shared meals with me, and the storehouses, jade, and silks were also stockpiled by me. Now, because I destroyed the Buddha's Dharma, I am suffering extreme torment. Let him cultivate merits on my behalf." Thereupon Emperor Wen decreed that all people under heaven donate one coin to pursue blessings for him. My maternal grandfather, the Duke of Qi, personally saw Bahu and questioned him about the time and circumstances, and upon returning home recounted it in full.'
94.12
Later, during the Daye reign period of the Sui dynasty, there was a man in Chang'an County, Yongzhou, named Zhao Wenruo. Seven days after he had died, his family members held the major encoffining and were about to place him into the coffin, but he withdrew one foot. His family was terrified and did not dare put him into the coffin. Wenruo revived. When his relatives joyfully asked the reason, Wenruo reported, 'At the time of my death, I saw a person lead me to the place of King Yama. The King asked me, "While you were alive, what meritorious deeds did you cultivate?" I replied to the King, "I received and upheld the Diamond Prajñā Sūtra." The King praised, saying, "Excellent! This merit is foremost. Although you have merits and good deeds, I will first have you shown the place where retribution is suffered." He ordered a person to lead me ten paces north to a hole in a wall, and told me to enter the hole. There was a person on the other side of the wall who reached a hand through the hole, grabbed my head, and pulled me through with extreme pain and hardship. Once past the wall, I saw a great hell. With caldrons of boiling water and implements of torment, the sinners suffered agony beyond description. Then there were numerous pigs, sheep, chickens, fish, geese, and ducks that vied to come demand the debt of life from me. I said, "I did not eat your bodies; why do you press upon me?" The animals each replied, "In past days, in such-and-such a year, month, and place, you ate our heads, feet, and four limbs, dismembering us joint by joint, and people ate and drank us respectively. Why do you deny it?" Seeing that the animals were citing the facts, I truly did not dare resist. I only knew to single-mindedly recite the Buddha's name and deeply repent my sins, speaking no other words, and begged that when I was revived, I would fully cultivate good merits to recompense the animals. Seeing that I would cultivate merit for them, they released me all at once. The guiding messenger then brought me to the King's place and reported that I had seen the place of retribution. The King handed me a bowl of nails and made me eat them, and also used five nails to nail my head, neck, and hands and feet, after which he released me. When I revived, I recounted this matter in full. However, I suffered from pains in the head and hands and feet; later, through cultivating merit, the pain gradually subsided. From then on, I diligently chanted and upheld the Diamond Prajñā Sūtra, not daring to waste an inch of time. Whenever I met monastics, laypeople, relatives, or acquaintances, I urged them all to receive and uphold the Prajñā Sūtra. Later, while on an official errand, I arrived at a relay station hall to rest for a moment, feeling as though I were about to fall asleep. At that time, I dreamed of a woman in blue garments who came rushing forward to plead for help and beg for her life. Startled, I awoke, and immediately summoned the stationmaster, asking, "Are you about to kill a living creature on my behalf?" The stationmaster replied, "Indeed, for your lordship, I was about to slaughter a small sheep." I asked, "What color is the sheep?" He replied, "It is a black-and-blue female sheep." I told him, "Release it quickly; I will give you the price to redeem and release it." This was truly due to the unseen assistance and sympathetic resonance of the mighty power of the Prajñā Sūtra.'
94.13
During the Tang, Sun Huipu, Attendant Physician in the Palace Service, was a man of Jiyin. In the thirteenth year of the Zhenguan era (639 CE), he accompanied the imperial carriage to Sanshan Valley at the Jiucheng Palace, where he was a neighbour to Grand Preceptor Wei [Zheng]. Once, during the second watch of the night, he heard someone outside calling for Attendant Physician Sun. Huipu got up and went out to see, thinking it was an order from the Grand Preceptor. When he went out, he saw two men who said to him, "An official summons you." Huipu said, "I cannot walk on foot." He then took his horse and mounted it, following the two men. He then perceived that heaven and earth were as bright as broad daylight. Huipu felt strange and astonished, but dared not speak. The two men led Huipu out of the valley, past the east of the imperial court, and further northeast for six or seven li, arriving at Muxu Valley. In the distance, he saw two men escorting Han Fengfang as they walked along. They said to the two men leading Huipu, "You have summoned the wrong person! The one we have caught is the right one. You should release that man." They immediately released Huipu. Huipu followed the road back, finding it perfectly familiar and no different from where he usually went. When he arrived home and tied up the horse, he saw a maidservant sleeping against the doorway. He called her, but she did not answer. Stepping over her to enter the doorway, he saw his own body sleeping together with his wife. He wanted to go near it, but could not. He could only stand leaning against the south wall and call loudly to his wife, but she never answered. The inside of the room was extremely bright; he saw two flies caught in a spider's web in the corner of the wall, one large and one small, and he also saw the medicines placed upon the beam, all clearly distinct. He only could not go near the bed. Knowing himself to be dead, he was exceedingly distressed and regretful that he could not bid farewell to his wife. Standing leaning against the south wall for a long time, he dozed lightly and suddenly woke with a start. He found that his body was already lying on the bed, but the room was pitch black and nothing could be seen. He called his wife and bade her get up and light a lamp; Huipu was streaming with sweat. He got up and inspected the spider's web, and it was distinctly just as he had seen. He saw that the horse was also sweating profusely. Fengfang died suddenly that night. Later, in the seventeenth year (643 CE), Huipu received an imperial decree to ride post-horses to Qizhou to treat the illness of Prince You of Qi. On his return, when he reached the Xiaoyi Post Station east of Luozhou, he suddenly saw a man come and ask, "Are you Sun Huipu?" Huipu said, "I am. Why do you ask?" The man answered, "I am only a ghost. Grand Preceptor Wei has a document summoning you to serve as a secretarial court gentleman." He then produced the document to show Huipu. Huipu looked at it, and it bore the signature of Wei Zheng, Duke of Zheng State. Huipu was startled and said, "Duke Zheng is not dead; why has he sent you to deliver a letter?" The ghost said, "He is already dead. Now he is the Grand Controller of the Grand Solar Registry; therefore he ordered me to summon you." Huipu invited him to sit and share food with him. The ghost was very pleased and thanked Huipu. Huipu pleaded, "I am on an imperial mission and have not yet returned; Duke Zheng should not summon me. Let me return to the capital to report on my affairs, and after that I will obey the command. May I?" The ghost consented to it. Thereupon, by day they traveled together, and by night they lodged together, until they reached Wenshiang. The ghost took leave, saying, "I will obtain a transit pass to cross the pass and wait for you." When Huipu crossed the pass and exited through the west gate, he saw the ghost already outside the gate. They traveled together again to the Zishui River. The ghost parted with Huipu again, saying, "I will wait to see you after you have finished reporting on your affairs. You must not eat pungent roots or meat." Huipu promised. After he had finished reporting on his affairs, he inquired about Duke Zheng and found that he had already passed away. Reckoning the day of his demise, it was precisely the day before he met the ghost at the Xiaoyi Post Station. Huipu considered that he must certainly die, bade farewell to his family, and invited monks to practice the Way, make images, and copy scriptures. After about six or seven days, he dreamed at night that the former ghost came to summon him. The ghost led Huipu up a high mountain, on the peak of which was a great palace. After entering, he saw many noble gentlemen who came to meet him and said, "This man is cultivating merit; he must not be detained. He may be released." They immediately pushed Huipu down the mountain. Thereupon he awoke with a start, and has remained without illness to this day. Huipu recounted this himself to [Tang] Lin.
94.14
During the Tang, in Dunqiu County of Jizhou, there was an old mother surnamed Li. She was about seventy years old, childless and solitary, having only two servants, a male and a female. Her family constantly brewed and sold wine, adding ashes to lessen the measure to profit by minute fractions. During the Zhenguan era, her breath was cut off due to illness; she had been dead for two days, and the funerary equipment was already prepared, but because her chest was still slightly warm, she only then revived. She said, "At first, two men, both wearing red garments, summoned me outside the gate, saying that an official warrant had been issued to arrest me. I then followed them away. We walked to a city resembling a provincial capital. I was led to a side courtyard, where I saw an official wearing a cap and robes with wide sleeves, leaning on a desk and seated. His attendants were very numerous. Below the steps were many people wearing cangues and fetters, guarded as if in the living world. The official sent someone to interrogate the old mother, 'Why did you conduct abusive wine-selling and take much of others' property? You planned to make the Lotus Sūtra for nearly ten years; why have you not produced it?' The old mother recounted fully, 'The wine was made by the maidservant, and the measuring was also done by the maidservant. For the scripture, I have already given one thousand copper coins to Master Yin.' They immediately sent someone to arrest the maidservant, who arrived in a moment. When the origin was investigated, the maidservant was given forty lashes and released back. They sent someone to ask Master Yin, who reported that it was true. They then said to the old mother, 'We release you for seven days. When the scripture is completed, you shall be born in a good realm.' Thereupon she came back to life." Someone also went to check and verify the old mother's story: when she first died, the maidservant had fallen unconscious for a long time before reviving, and her abdomen and back were bruised and swollen, which were indeed the traces of the forty lashes. Dhyāna Master Yin was originally a guest monk assigned to a temple in Dunqiu, nearly sixty or seventy years old. Ever since leaving the household, he had practiced the dhūta austerities of begging for food, and constantly observed the fast of one meal a day, never ceasing even briefly; all the venerable ones far and near revered and admired him. After the old mother fell ill and died, Master Yin dreamed that a man in red garments came to ask him, and in the dream he answered, "The making of the scripture is true." The old mother then invited her townsfolk, relatives, and Dhyāna Master Yin to practice the Way, and hired many scribes whose combined hands copied the scripture. Exactly on the seventh day, when the scripture was completed, she saw the two men from before come forward again. The mother said, "The messengers have already arrived. Fare you all well." As her voice ceased, she died. Master Yin is still living, revered by both clerics and laypeople.
94.15
During the Tang, Zheng Shibian, an administrative officer of the right gate guards of the Eastern Palace, died suddenly before he reached twenty years of age, and revived after three days. He himself recounted: "At first, several men arrested me and led me into the main gate of an official office. I saw over a hundred prisoners, all standing facing north in multiple rows, six rows in total. Those in the front row were plump, fair, and finely dressed, like noble persons. Those in the rear rows grew progressively emaciated and wretched; some wore cangues and fetters, while others only had their caps and sashes removed, all standing with sleeves tied together, heavily guarded by soldiers. When Shibian arrived, he was assigned to stand as the third person on the east end of the third row, also with his cap and sash removed and sleeves tied together. Shibian was anxious and terrified, and single-mindedly recollected the Buddha. Suddenly, he saw a monk he had known in life enter inside the cordon of soldiers, and none of the soldiers stopped him. He approached Shibian and said, 'In your life you did not cultivate merit; what can be done now?' Shibian begged piteously for rescue. The monk said, 'I will save you now. If you can get out, will you keep the precepts?' Shibian promised. In a moment, the clerks led the prisoners before the magistrate to interrogate them in turn. When he came outside the gate, [the monk] conferred the five precepts upon him, poured water from a vase onto his forehead, and said to him, 'You will revive when the sun reaches the west.' He also gave a yellow cloak to Shibian, saying, 'Drape this over yourself until you reach home, and place it in a pure place at home.' He then showed him the way back. Shibian draped it over himself, returned home, folded the cloak, and placed it on the corner of the bed. Soon after, his eyes opened and his body moved. His family scattered in fright, thinking that a corpse was rising; only his mother did not leave, and asked, 'Are you alive?' Shibian said, 'I was supposed to revive when the sun reaches the west.' Shibian suspected it was midday and asked his mother; his mother said, 'It is midnight.' Only then did he realize that life and death run contrary, and day and night are reversed. When the sun reached the west, he was able to eat and recovered. He could still see the cloak at the head of the bed, and by the time Shibian could get up, the form of the cloak gradually faded, though it still gave off light, which completely vanished only after seven days. Shibian thereupon maintained the five precepts. Several years later, a friend urged him to eat pork; Shibian had no choice but to eat a single piece. That night he dreamed that he had transformed into a rākṣasa, whose claws and teeth were several feet long, seizing live pigs and eating them. When he woke at dawn, he felt his mouth sour and spat blood; when he had someone look, his mouth was completely full of clotted blood. Shibian was terrified and dared not eat meat again. Several years later he took a wife, and his wife's family pressured him to eat [meat]; thereafter there were no further omens. However, for the past five or six years, Shibian's body has smelled foul, and he constantly has large ulcers that are festering and rotting, so that his body cannot heal. Some fear this is because he broke the precepts." [Tang] Lin formerly served on the same watch with Shibian in the Eastern Palace and witnessed him recount this himself (the above five verifications are taken from the Mingbao ji).
94.16
During the Tang, Wei Zhishi of the Capital District, an administrative officer of the Right Golden Guard, was boiling a leg of mutton during the Yonghui era (650–655 CE). After half a day, it was still raw. Zhishi was angry with his servants, saying, "You used ten times the firewood of normal times, yet I do not know why it is like this!" He ordered it to be boiled again, but it remained as before. He then ordered it to be cut open, and inside they found a bronze statue, one inch in length and diameter, brilliantly radiant, complete with the primary and secondary marks. His family never dared to consume wine or meat for the rest of their lives. Lang Yuling of Zhongshan personally heard it recounted.
94.17
During the Tang, in Yan Village of Wannian County in Yongzhou, which lies between the Ba and Wei rivers, there was a woman of the Xie clan. She had married into the Yuan clan of the same county and had a daughter who was married to Lai Azhao, a resident of Huilong Village. Lady Xie died at the end of the Yonghui era. In the eighth month of the first year of the Longshuo era (661 CE), she appeared in a dream to Lai's wife, her daughter, saying, "Because when I was alive I sold wine, made the sheng measure small, charged excessive prices, and also gave short measures of wine, I now suffer for this crime by becoming a cow at a household beneath the Northern Mountain. Recently I was sold to the family of Master Xiahou of Fajie Temple, and they are now taking me to plow paddy fields south of the city, which is extraordinarily painful and toilsome." When she awoke, the daughter tearfully recounted it to Azhao. In the first month of the second year (662 CE), a nun from Fajie Temple came to Azhao's village. The daughter asked the nun, and the nun answered, "There is indeed a Master Xiahou." The daughter immediately went to the temple to inquire, and [Xiahou] said, "Recently I bought a cow beneath the Northern Mountain; it is presently plowing fields south of the city." The daughter tearfully pleaded, and the temple nun then sent someone to escort the daughter to it. Ordinarily, this cow could be controlled by only one person; if it encountered anyone else, it would violently toss its head and butt with its horns. When it saw the daughter arrive, it licked her whole body and shed tears. The daughter then relied on Master Xiahou to redeem it, and it followed her away. It is now kept and fed at Azhao's home. The daughter constantly calls it "Mother" and serves it without neglect. Princes, marquises, consorts, and concubines in the capital often send for it to look upon it, competing to bestow money and silk.
94.18
In the first year of the Longshuo era of the Tang dynasty, in the quarters of the nun Xiuxing at Jingfu Temple in Luozhou, there was a young serving-maid named Ren Wuniang. After she died, Xiuxing set up a spirit seat for Wuniang. More than a month later, her elder sister and younger brother suddenly heard groaning in the middle of the night from upon the spirit seat. Her brother was very frightened at first, but later questioned her. She replied, "When I was alive, I ate meat in the temple, and on account of this [sin] I suffer great pain. I have sores on my body and fear dirtying the bed and matting. You should bring plenty of ashes and place them on the bed." Her brother placed the ashes according to her words. When he looked at the bed later, there was a great deal of pus and blood. She also said to her brother, "Elder Sister suffers from being unable to sew clothes, and you are in utter rags. You should bring cloth; I will make a tunic and trousers for you." The brother placed cloth on the spirit bed, and over the course of the night they were finished. She also said to her younger sister, "When I was a child, I suffered from lacquer-poisoning. I then killed a crab and took its juice to apply to the sores, which cured them. Now I have entered the Forest of Swords Hell. In my flesh there are currently seven broken swords. I beg Elder Sister out of loving-kindness to generate merit to rescue and assist me. I know Elder Sister is pressed for means and cannot afford it, but the clothes that accompanied my corpse are of no use to the dead. They are not yet ruined now; please make use of them." While the sister had not yet replied, she then said, "I will fetch them myself." After a good while, she said again, "The clothes have arrived; look, they are on the bed." Her sister tested this by going to look: they were indeed the burial clothes. She then sent them to the place of Master Baoxian at Jingtu Temple, relying on him to copy the Diamond Prajñāpāramitā Sūtra. Each time one fascicle was finished copying, she immediately reported, saying, "One sword has already come out." After all seven fascicles were copied, she then said, "All seven swords have been extracted. Now, having received the aid of this merit, I am immediately going to take rebirth." Weeping, she parted from her elder sister and younger brother, and departed. Shen Xuanfa of Wuxing recounted this; what was recounted by the monk Zhizheng of Jingtu Temple was also identical (The above three verifications are from the Mingbao shiyi).
94.19
According to Vinaya Master Xuan's Record of Sympathetic Resonances, the Four Heavenly Kings and others addressed Master Xuan, saying: "When the Buddha was in the world, he radiated great light. The Buddha addressed the devas, humans, nāgas, ghosts, and spirits, saying: 'After my saddharma has disappeared, many monks will cling to the traces of my Hīnayāna teachings, failing to understand the intention of the Vinaya, and saying that I permitted the monks to eat meat. Thereupon the monks kill living beings inside the saṃghārāma, just like in a hunter's quarters or a butcher's shop. Furthermore, there are monks who wear garments solely of fine silk and roam into the houses of prostitutes and taverns, neither studying the tripiṭaka nor maintaining the prohibitive precepts. How painful! How bitter! Why do the tongues of these wicked monks, who defame and desecrate my teaching, not fall out? I tell the monks: throughout immeasurable kalpas, I renounced head, eyes, marrow, and brain; or during times of famine, I took on a great fleshy body to bestow upon those who were starving; or I gave inner and outer wealth without ever begrudging it. From my first generation of the aspiration [for awakening] up to my attainment of buddhahood, would I ever teach my disciples to devour the flesh of living beings? Once I have entered nirvāṇa, these wicked monks succeed to my place as teachers of devas and humans to guide living beings and cause them to attain the fruits of the path. How could a teacher of devas and humans have a mouth that devours the flesh of living beings? When I first attained the path, although I granted permission in the Vinaya to eat three kinds of pure meat, it was not the flesh of the four kinds of birth; it was the meat of various dhyānas, inconceivable meat, not something known to you. For what reason do you defame and desecrate my teaching? In the Nirvāṇa Sūtra and the Laṅkāvatāra Sūtra, I have already completely severed all living life and assorted meats. I do not permit those who hold the precepts to eat the flesh of living beings. If there are wicked monks who say that in the teachings of the Vinaya it is permitted to eat fish and meat and permitted to wear silken garments, this is the preaching of Māra. From my attainment of the path up to nirvāṇa, I have worn only coarse cloth and three robes of white fine cotton (kārpāsa); I have never worn fine silk. Why do you defame me?'"
94.20
Chapter Ninety-Four: Impurities (This has four sections)
94.21
Section on Expressing the Intent
Section on the Five Pungent Roots
Section on Sneezing and Passing Gas
Section on Bodily Evacuations
94.22
Section One: Expressing the Intent
94.23
Now, the five aggregates are empty and false; the four great elements are fleeting and precarious. Receiving this counterfeit constitution is identical to an adorned vase; being affected with this foul form is again like a vessel [full of refuse]. Inside and outside there is no reality; whatever is encountered brings defilement. Moreover, the foul constitution of Jambudvīpa fills the body with impurities; people constantly consume wine and meat, and constantly eat pungent roots. The foul stench rushes upward, causing the robes of the devas to split. Good spirits abandon protection, and evil ghosts mutually invade. Even ordinary monks and nuns do not take pleasure in approaching; how much more will the noble and wise stay far away! In addition, the eight sufferings press and torment, and the nine untimely deaths cut short one's years. Mind-moment after mind-moment is in shifting flux; thought after thought arises and perishes. In vain one defiles the six senses, and in the end falls into the three evil destinies. May each person cultivate the body and purify their mind and mouth!
94.24
Section Two: The Five Pungent Roots
94.25
As stated in the Laṅkāvatāra Sūtra, the Buddha said: "Mahāmati, all such things as scallions, leeks, garlic, and scallion bulbs are foul-smelling, filthy, and impure; they can obstruct the noble path, and they also obstruct pure rebirths among humans and devas in the world—how much more so the retributive fruits of the pure lands of all buddhas! Alcohol is also like this."
94.26
Furthermore, the Nirvāṇa Sūtra says: "Even eating scallions, leeks, garlic, and scallion bulbs is also entirely like this. One will be born in painful places, filthy and impure. It can obstruct the noble path, and it also obstructs pure rebirths among humans and devas in the world—how much more so the retributive fruits of the pure lands of all buddhas! Alcohol is also like this: it can obstruct the noble path, it can damage wholesome karma, and it can give rise to all faults."
94.27
Furthermore, the Saṃyuktāgama says: "One should not eat the five pungent roots. What are the five? The first is green onion; the second is Chinese leek; the third is garlic; the fourth is asafetida (hiṅgu); and the fifth is chives." Furthermore, the Brahmā Net Sūtra says: "If one is a disciple of the Buddha, one must not eat the five pungent roots: garlic, Chinese leek, scallion, chives, and asafetida. These five kinds may not be eaten."
94.28
Furthermore, the Sūtra on the Retributions of the Five Pungent Roots says: "The seven assemblies must not eat meat or pungent roots when chanting and reciting sūtras and treatises; to do so incurs an offense. For illness there is an exception: one consumes them in a layperson's house outside the saṃghārāma. After a full forty-nine days have elapsed, having bathed in perfumed water, only then is one permitted to chant and recite the sūtras and treatises without transgression."
94.29
Furthermore, the Mahāsāṃghika, Daśādhyāya, and Mahīśāsaka Vinayas state that if there is no other cure, an ill monk is permitted to consume garlic, allowed seven days. He remains in a small room off to one side and may not sleep on the beds and cushions of the Saṃgha. He may not go to the communal latrines or to the lecture hall. Furthermore, he may not accept invitations or eat amidst the Saṃgha. He may not approach the Buddha to prostrate, but is permitted to make prostrations from afar in a downwind position. When the seven days are complete, having bathed and perfumed his robes, only then may he enter the assembly. If someone has a sore and a physician instructs that it must be treated with aromatics, the Buddha directs that one must first make offerings to the Buddha, and only afterward is one permitted to smear it on the body, still remaining in a secluded spot, entirely in accordance with the prior procedure. (Those who have left household life are pure by nature, yet they are still made to perform procedures like this; how much less should defiled worldly ordinary persons rashly indulge in eating them!)"
94.30
Section Three: Sneezing and Passing Gas
94.31
As stated in the Mahāsāṃghika Vinaya: "If one sneezes in a meditation hall, one must not sneeze loudly with abandon. When a sneeze comes, one should restrain it and cover the nose with a hand. If it cannot be restrained, one should cover the nose with a hand and sneeze, not allowing nasal mucus or spittle to soil neighboring seats. If a senior monk sneezes, one should say, 'Vandana.' If a junior monk sneezes, one remains silent."
94.32
Furthermore, the Dharmaguptaka Vinaya says: "At that time the World-Honoured One sneezed, and the monks recited a blessing, saying, 'May you live long.' At that time there was a layperson who sneezed while prostrating to the monks; the Buddha instructed the monks to recite a blessing, saying, 'May you live long.'"
94.33
Furthermore, the Mahāsāṃghika Vinaya says: "The Buddha said: 'If flatulence comes urgently, one should restrain it. If it cannot be restrained, one should sit facing downwind; one must not release gas facing forward. If gas comes and cannot be restrained, one should step off the path and release it downwind.'"
94.34
Furthermore, the Vinayamātṛkā says: "There are two kinds of gas: the first is upper gas (belching), and the second is lower gas (flatulence). When upper gas is about to come out, do not face others and open the mouth to let it out; you must turn your face toward an unoccupied place, open your mouth, and let it out. When lower gas is about to come out, it is not permitted to release it amidst the assembly; you must use an expedient means to go outside to an unoccupied place to let it out, and only then return and enter the assembly. Do not cause the assembly to censure or disdain you. When entering a stūpa, you should not release lower gas; beneath a tree enshrining a stūpa, or amidst the great assembly, you must not release gas in any of these places. In the presence of a teacher, a venerable one, or a senior monk, you also must not release lower gas with sound. If there is an illness in the belly and it is urgent, you should go outside, not causing others to give rise to disgust and contempt."
94.35
Section Four: Bodily Evacuations
94.36
As stated in the King Upāti Sūtra: "Those who indiscriminately relieve themselves of feces and urine on the grounds of the saṃghārāma's dharmadhātu fall into the Pāpa Hell for five hundred lifetimes. Afterwards, through twenty antarakalpas, they are constantly made to embrace the foul and filthy soil of these places of feces and urine with their elbows and arms, down to the Yellow Springs."
94.37
Furthermore, the Vinayamātṛkā says: "In front of the rooms where the monks resided, they urinated in quiet spots and soiled the ground; the stench made it completely impossible to walk there. When the Buddha heard of this, he addressed the monks: 'From this day forward, I do not permit the monks to urinate all over the saṃghārāma. You must gather in a secluded, coarse place, bury an earthenware jar or wooden tub in the ground, and urinate into it; when finished, cover the top with an object so as not to let the foul odor escape.'"
94.38
Furthermore, the Vinayamātṛkā says: "When going to the privy, one should first take cleaning sticks or grass, proceed before the door, and snap the fingers three times to make a sound, so that humans or non-humans are made aware. If there are no sticks, it is not permissible [to relieve oneself]. Wiping on walls is not permitted. Wiping on the planks, beams, or scaffolding of the privy is not permitted. Using stones is not permitted. Using green grass, earth clods, soft bark, soft leaves, or unusual wood is completely impermissible. That which should be used: wood, bamboo, or reed fashioned into sticks according to measure. According to the rule, the longest is one span (diṣṭi), and the shortest is four finger-widths. Those already used must not be shaken so as to soil the clean ones, nor placed among the clean sticks. This is called the rule for using the privy and the rule for cleaning sticks. There are two places at the privy: the first is the place for relieving oneself, and the second is the place for using water. Sitting, standing, and lifting the robes are all no different from [the conduct at] the place for relieving oneself. Before the privy door, pure water in a pitcher should be placed, and one small pitcher should also be placed. If one has one's own pitcher, one should use one's own. If one has no pitcher, one uses the small pitcher beside the privy. One must not directly use water from the large pitcher of the Saṃgha and thereby defile it. This is called the rule for using water at the privy."
94.39
In front of a stūpa, in front of the assembled monks, and in front of an upādhyāya or ācārya, one must not open the mouth and spit out large amounts of phlegm or spittle onto the ground. If one wishes to spit phlegm or spittle, one should go to a secluded, coarse place, not causing others to feel disgust and contempt. This is called the rule for phlegm and spittle."
94.40
Furthermore, the Three Thousand Dignified Manners says: "If one does not wash after defecating or urinating, a monk incurs a duṣkṛta offense, and is also not permitted to sit upon the pure seating mats of the Saṃgha or prostrate to the Three Jewels; even if one prostrates, there is no merit. Furthermore, in going behind the lodge to use the privy, there are twenty-five matters: 1. When walking with the desire to defecate or urinate, one must not pay homage to a senior monk on the road. 2. Neither should one accept homage from others. 3. When going, one should keep the head bowed straight and look at the ground. 4. Upon arrival, one should snap the fingers three times. 5. If someone has already snapped their fingers [inside], one must not press forward. 6. Having entered and stood properly, one snaps the fingers before squatting. 7. One squats squarely in the middle. 8. One must not have one foot forward and one foot back. 9. One must not lean the body. 10. Gather the robes so as not to let them hang down into the privy. 11. One must not strain heavily so as to make the face red. 12. One should look straight ahead and not look around or listen. 13. One must not soil the walls. 14. One must not lower the head to look into the privy. 15. One must not look at the genitals. 16. One must not hold the genitals with the hand. 17. One must not cover the ground with grass. 18. One must not take grass to draw or write characters on the wall. 19. In using water, one must not be overly wasteful. 20. One must not soil or splash. 21. In using water, one must not let the front hand touch the back hand. 22. In using earth, one should do so three times. 23. One should use bath beans. 24. Three times one should use water. 25. If one sees that the water, grass, or earth is exhausted, one should tell the officer on duty; taking it with one's own hand is even better."
94.41
Furthermore, the Mahāsāṃghika Vinaya says: "If after defecating or urinating one does not wash with water, yet makes use of the seating mats, beds, and cushions of the Saṃgha, one commits an offense."
94.42
Furthermore, the Daśādhyāya Vinaya says: "If one does not wash the place of defecation, one may not sit or lie on the bedding of the Saṃgha; [to do so] incurs an offense."
94.43
Furthermore, the Mātṛkā-śāstra says: "If one does not wash the places of defecation and urination, one may not make prostrations. In other places where there is no water, or if one is angered by non-humans, angered by water spirits, or taking medicine, exceptions are granted and it is not a transgression."
94.44
Furthermore, the Sūtra of Three Thousand Dignified Manners states: "Those who bow to the Buddha without washing clean incur no merit even though they bow." Furthermore, the Miscellaneous Parables Sūtra states: "There was a monk who came to defecate and urinate without snapping his fingers. He secretly soiled the face of a spirit in the privy. The demon spirit was furious and wished to kill the śramaṇa. But the śramaṇa held the precepts, and the demon spirit followed him, watching for his shortcomings, but could not get an opportunity. (Having learned of this, when going to the privy one must cough and make a sound.)"
94.45
Furthermore, the Sūtra of the Wise and the Foolish states: In ancient times, when the Buddha was in the world, in the city of Śrāvastī, there was a poor man named Nidhi. He was exceedingly poor and lowly, and was constantly hired to clear away excrement. The Buddha knew he was ready for deliverance, so taking Ānanda with him, he went to his place. It so happened that Nidhi was carrying excrement out of the city, intending to dispose of it. The vessel broke and soiled his body. Seeing the World-Honoured One from afar, he felt deep shame and could not bear to face the Buddha. The Buddha went to his place and expounded the Dharma extensively for him. He immediately gave rise to faith and wished to leave the household life. The Buddha sent Ānanda to take him to the river, wash him with water, and then bring him to the Jetavana. The Buddha expounded the Dharma for him, and he attained the fruit of a srotāpanna. Immediately thereupon he left the household life and attained the fruit of an arhat. When the people of the country and the king heard that he had gone forth, they all harboured resentment: 'How could the Buddha permit such a man to leave the household life?' King Prasenajit went at once to the Buddha's place, intending to refute this matter. It so happened that Nidhi was sitting upon a large rock at the gate of the Jetavana mending his old robe, with seven hundred devas making offerings of fragrant flowers. Seeing this, the king rejoiced and asked him to announce his arrival to the Buddha. The monk Nidhi sank his body into the rock, passing in and out freely. When he had finished announcing him, the king arrived at the Buddha's place and first inquired about this matter: 'What was the clan name of that monk just now?' The Buddha told the king: 'He was a lowly man in Your Majesty's realm, the dung-remover Nidhi.' Hearing the Buddha's words, the king's slanderous mind was immediately dispelled. He went to Nidhi's place, held his feet in prostration, repented, and apologized. The king addressed the Buddha, saying: 'What karma did the monk Nidhi commit in the past that caused him to receive this lowly body?' The Buddha told the king: 'In the past, after the nirvāṇa of Kāśyapa Buddha, there was a monk who lived freely having gone forth and took charge of the affairs of the Saṃgha. His body was temporarily ill, and being too lazy to rise and go out, he relieved himself into a chamber pot. He ordered a disciple to carry it and throw it away. Yet that disciple was a srotāpanna. By this karmic cause, he drifted through birth and death, constantly being of lowly station, and for five hundred lives cleared away excrement for others. Due to the merit of having gone forth and kept the precepts in the past, he has now met the Buddha, gone forth, and attained the Path.' (For this reason, one must not relieve oneself inside the room, which fully incurs the aforementioned transgression. One often sees laypeople who are indolent and cannot transport the chamber pot themselves, relieving themselves in the room and having others carry it away day after day. In the future, they are certain to fall into hell; even if they escape hell, they will still become pigs, dogs, dung beetles, and privy worms.)
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- 法苑珠林 — 道世, Classical Chinese