The title is usually abbreviated “Staying alone in Weishi during a blizzard,” but the full title is “Staying alone in Weishi during a blizzard, a stranger entered the post-house and invited me to drink; we got very drunk, and at dawn he rode off to the south – I never learned who he was.”

The old post-house is empty; snow fills the courtyard.
A stranger, braving the snow, rides in from the north.
The snowflakes collected on his bamboo hat are over an inch deep;
His face is dark and ashen as he dismounts and enters the hall.
In the bitter cold, I have wine which I cannot drink;
Seeing him, what need is there for us to be acquainted?
I pour the wine slowly, not filling my cup;
My guest throws back his glass, not leaving a drop behind.
Everyone’s doors are closed for the day, and there are no travelers on the road.
Laughing and talking together, we do not notice nightfall.
Drunk, I still do not ask his name;
Mounting his horse, he suddenly rides off, waving his short whip.

As for “mind dharmas,” altogether this has six senses.  First, “mind” designates [the functions of] collecting and arising [or, perhaps, giving rise].  [In this sense], it only refers to the 8th consciousness, in which are collected all the various seeds, and which gives rise to their manifestations.  Second, “mind” designates [the functions of] accumulating and collecting.  This refers to the first seven transforming consciousnesses’ capability to perfume, [in which capacity] they accumulate and collect all the seeds of various dharmas.  Or, “collecting and arising” can be said to refer to the collection of manifest phenomena produced by the transformations of the first 7 consciousnesses, whose perfuming gives rise to seeds.  Or, “accumulating and collecting” can refer to the storehouse aspect of the 8th consciousness, which accumulates and collects the seeds of various dharmas.  Third, “mind” designates [the function of] taking thoughts as objects, because all [8 consciousnesses] can generate thoughts as they each perceive their associated objects.  Fourth, ["mind"] may be referred to as “consciousness,” because it discerns and discriminates.  Fifth, ["mind"] may be referred to as “mental activity,” because it operates continually without any gaps.  Sixth, the 8th consciousness may be referred to as “mind,” the 7th as “mental activity,” and the first 6 as “consciousness”; these are all the divisions of “mind.”

(CBETA, T44, no. 1836, p. 47, a11-18)

So, what are these eight consciousnesses?  They are the eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, thought-consciousness, manas-consciousness, and alaya-consciousness.  Kuiji’s further explanation of these makes use of some rather complicated Sanskrit grammatical notions to explain how their names are derived, and I’m still a bit unclear as to what he’s getting at, so I’m going to leave it for now; I’ll just try to give a brief explanation on my own.  The first five are named after their corresponding sense-organs (also known as ayatanas); they arise when there is contact between the sense-organ and its corresponding object.  The sixth consciousness aggregates the data received by the first five sense-consciousnesses and performs the function of “sensation” (vedana, the 2nd skandha), evaluating things in terms of positive, negative, or neutral feelings.  The seventh consciousness, also known as the defiled consciousness, is where conceptual thinking takes place; it is this consciousness that produces the illusion of continuity (in Yogacara, mental activity is seen as a succession of rising and falling moments of consciousness, but the seventh perceives this rising and falling as a constant stream of thought) and it is this consciousness that, on the basis of the 8th, creates the notion of a “self.”  The 8th consciousness, known as the “storehouse” or “container” consciousness, is the repository for all the various karmic “seeds” of experience, which the 7th consciousness perceives as constituting a permanent, unchanging “self.”  There is a dynamic relationship between the 7th and 8th consciousnesses, described metaphorically in Buddhist texts as “perfuming,” in which they mutually reinforce each other.  A simple explanation of “perfuming” (which is all that I have the resources to offer at this point) is that the more we do something, the more we are likely to continue doing that thing in the future.  In terms of the production of defiled states of mind in the 7th consciousness, this becomes a self-perpetuating cycle, and thus Yogacara identifies the origin and locus of suffering in this complex of habitual tendencies.  More on that to come!

Scripture on Meditation Beads of the Yoga of the Vajra-Tip

Translated by the Tripitaka Master Amoghavajra of the Great Xingshan Monastery

At that time, the World-Honored One, Vairocana, addressed Vajrapani, saying, “How wonderful, how wonderful – that, for the benefit of the various bodhisattvas undertaking mantra-practice, you would explain the principles of the various different ritual observances, and that, out of sympathy for those sentient beings of the future, you would explain the superior benefit of the great merit of meditation beads.  Having heard such wondrous [teachings], they will quickly attain the siddhis.”  At that time, Vajrasattva-bodhisattva addressed the Buddha, saying, “True indeed, World-Honored One.  I will now explain this.”  Then, Vajrasattva-bodhisattva spoke these verses, saying:

The beads represent the superior fruit attained by the bodhisattva,
Who have completely cut off all outflows.
The string that runs through and connects them all represents Avalokitesvara,
And the mother bead represents Amitabha.
Take care not to cross over [the mother bead], or you will commit the infraction of “transgressing the dharma.”
The accumulation of merit is based on the meditation beads:
Beads made from tridacna shell produce one level of merit;
Beads made from soapberry seeds produce twice as much merit;
Beads made from iron produce three times the merit;
Beads made from worked copper produce four times the merit.
Crystal, pearl, and the other various gems -
Beads made from such as these produce a hundred times the merit.
A thousand times the merit comes from Sakra-seeds;
Beads made from vajra-seeds produce a koṭī [10 million] times the merit;
Meditation beads made from lotus seeds produce a thousand koṭī times;
Beads made from bodhi-seeds produce incalculable merit.
Members of the Buddha-family should perform recitations using bodhi-seeds;
In the Vajra family they should use vajra-seeds;
In the Treasure [Ratna] family, recitations should be performed [with beads] made from various gems;
The beads of the Lotus [Padma] family should be made of lotus seeds;
In the Karma family, when making meditation rosaries,
All different kinds of beads should be strung together.
Meditation rosaries can be divided into four types:
Superior, most supreme, middling, and inferior.
1,080 [beads] is superior;
108 is most supreme;
54 beads is middling,
and 27 beads is inferior.
With both hands holding the rosary over the heart,
Quiet your thinking, free yourself from thoughts, and concentrate the mind.
[Performing] the yoga of your root deity with single-minded focus,
You will completely attain fulfillment of the absolute and relative dharmas.
Place [the rosary] on the crown of your head [or, on your topknot] or drape it on your body,
Hang it on your neck or place it on your arm;
All that you say or discuss will become recitation,
And with that recitation you will purify the three types of karma [of body, speech, and mind].
From placing it on the crown of your head, the unpardonable sins will be purified;
From hanging it on your neck, the four grave offenses will be purified;
Holding it in your hand or on your arm, you can eliminate all various infractions;
[The rosary] is capable of quickly bringing the practitioner to purity.
The method of ritually empowering the rosary can be found in the Susiddhi[kara]-sutra; the Sutra on the Yoga [of the Vajra-Tip] only explains the main import of its capabilities, and does not discuss other related knowledge.

(CBETA, T17, no. 789, p. 727, c3-p. 728, a9)

It is with great regret that we note the passing of Dr. William R LaFleur, E. Dale Saunders Professor in Japanese Studies at theUniversity of Pennsylvania.  Professor LaFleur was an authority on Japanese thought and culture.  His scholarship ranged widely: medieval literature, which he wrote about in  in Mirror of the Moon and Awesome Nightfall; his studies of the priest-poet Saigyo (1118-1180); broader issues of religious thought, which he took up  in The Karma of Words and Buddhism in Cultural Perspective; the complex issues of abortion, which he examined in Liquid Life, and questions of bioethics and contemporary philosophy.  The cause  of death was a massive heart attack on Friday, February 26, 2010.

As a gifted poet and philosopher, Bill brought humanity and wisdom to the study of everything he encountered, from the taste of tea to the technology of medicine, from hungry ghosts to haiku poets.  His students, colleagues, friends and family will miss him immensely.

Anyone interested in reading more on the Zhuangzi should check out the excellent translation done by Victor H. Mair, entitled Wandering on the Way.  Prof. Mair is one of the most meticulous and thorough translators of Chinese literature, and I think that his translation really captures the feel of the original text.

The passage is from chapter 20, “The Mountain Tree.”  The context is a conversation between a sage named Master South-of-the-Market, and a feudal lord, the Marquis of Lu.  The Marquis complains that he has done all that he can to pursue learning (the terminology used suggests a Confucian-style education) – study the ways of the ancient kings, cultivate the actions of a gentleman, pay his respects to the spirits of former worthies – but still he suffers from various troubles.  The sage explains that the Marquis’ worries are due to his position and status; for example, the fox and the wildcat, as cautious and circumspect as they may be, can never avoid the troubles brought on by hunters, who desire their pelts.  This resonates with one of the major themes of this chapter, which is that the more useful and valuable one makes oneself, through the conventional pursuit of learning, rank, status, etc., the more trouble one suffers as a result.  Thus, “those who possess others are entangled, and those who are seen as possessed by others are full of worries.”  Finally, Master South-of-the-Market offers this piece of sage advice:

If one were crossing a river in a pontoon, and an empty craft floated over and brushed against their boat, then even an ill-tempered person would not become angry.  However, if there was someone on the offending craft, the pontoon pilot would shout at them to pull in their vessel; if they did not hear the first shout, he would shout again; if they did not hear the second shout, he would follow by hurling insults at them.  In the first case, he would not become angry, but in this case he does become angry; this is because, in the first case the offending craft was empty, and in this case it is full.  If a person can empty him/herself in roaming about the world, who could harm them?

I will be basing my posts mainly on Xuanzang’s translation of the treatise (T. no. 1614) and his disciple Kuiji’s commentary (T. no. 1836).

There is a great translation of the hundred dharmas themselves here by Dan Lusthaus (and anyone seriously interested in Yogacara should take a look at his book Buddhist Phenomenology), and a lot more great information on Yogacara can be found at the website of the Yogacara Buddhism Research Association, which is run by Lusthaus and Charles Muller, another great scholar of Yogacara who specializes in Korean Buddhism.

In this first post, I’ll just present the introduction to the text and the basic categories:

As the World-Honored One has said, “All dharmas are without self.”  What is meant by “all dharmas?”  What is meant by “without self?”  All dharmas can be basically grouped into five categories: 1.) Mind dharmas; 2.) Mental factors [dharmas held within the mind]; 3.) Form dharmas; 4.) dharmas that do not correspond with the mind; 5.) unconditioned dharmas.  [The first] are supreme among all; [the second] correspond with the first; [the third] are the reflections cast by the first two; [the fourth] occupies a separate position from the first three; [the fifth] are made manifest by the other four – thus is their sequence established.

T. no. 1614, 31:855b15-20

And here is Kuiji’s commentary on this first part:

Speaking of the eight types of mind dharmas, from the creation of positive and negative karma, to cycling through rebirths along the five destinies, all the way up to the attainment of Buddhahood – all that is done by the mind.  Among conditioned dharmas, these are the most supreme, therefore they are mentioned first.  As for “corresponding with the first,” this means that these mental factors always correspond with the ‘mind-king’ [i.e., the dharmas that constitute 'mind' - the first category].  With respect to the ‘mind-king,’ they are inferior; thus the superior is mentioned before the inferior.  As for “reflections cast,” this refers to the previously mentioned dharmas of form.  This means that form dharmas do not arise of themselves; they must depend on the previous two [mind and mental factors] in order to become manifest.  Although the self-authenticating [aspect of cognition] may [generate cognitive representations of forms through] transformation, it is incapable itself of taking them as its direct object.  Therefore, it sets up reflections and speech.  Looking at the seeing aspect [of consciousness], it is also [generated through the] transformations of the self-authenticating aspect; thus, it is not the same as that reflection.  [This seeing aspect] may combine with the [transformations of the] self-authenticating aspect to form the base substance [from which conscious constructions are generated]. It also may discern the dharmas of [imperceptible] forms that arise due to receipt [of the precepts, etc.], which are not reflections generated by consciousness.  When the sixth [consciousness] perceives these, it takes them as the base substance, and that substance is apprehended through its reflection.  The first two [i.e. mind dharmas and mental factors] are the subjective conditions [or, that which is capable of taking an object] and these [form dharmas] are the objective condition [or, that which is taken as an object].  First comes the subjective, then the objective; thus, they are arranged in order.  As for “separate position,” this refers to those factors that do not correspond [with mind].  They are not capable of arising of themselves.  Their position is said to be separate with respect to the first three; if we said that the first three are real, then this one would be false, so it is explained fourth.  When we speak of “made manifest，”this refers to the fifth class of unconditioned dharmas, of which there are six types.  The nature of these unconditioned dharmas is said to be extremely deep; if they could not be explained in terms of their phenomenal appearances, there would be no way to reveal them.  They are made manifest due to the cessation of defilement and attainment of purification in the previous four.  The first four are conditioned, and this one is unconditioned; conditioned comes before unconditioned, so this class is explained last.

T44, no. 1836, p. 47, b6-22

I have to admit, I’m still a bit tentative on parts of this translation, particularly the explanation given for the third class of dharmas (form dharmas).  At issue here for Kuiji are the subtle mechanisms of consciousness, which according to Yogacara theory both generates and perceives cognitive constructions.  A brief explanation may be in order: Yogacara has many ways of dividing up consciousness (or experience – in Yogacara, these are basically the same thing, since all of our experience is mediated through our consciousnesses).  One of these schemes consists of four parts: the seen aspect (a thing), the seeing aspect (the automatic operation of consciousness), the self-authenticating aspect (“Hey, I’m seeing a thing”), and the authenticating-self-authenticating aspect (“Yeah, I just saw that thing”).  Sometimes the 3rd and 4th aspects are combined into one.  In his Zongjing lu, the Chan monk Yongming Yanshou gives several analogies to describe these 3 or 4 parts of consciousness.  In one part, he likens them to a mirror.  The mirror itself is the self-authenticating aspect; its ability to reflect is the seeing aspect, the reflection that appears therein is the seen aspect, and the authenticating-self-authenticating aspect is like the handle on the back of the mirror.  Anyway, so each of the 8 consciousnesses possesses these 4 aspects, but it is primarily in the 8th consciousness that all of these functions are integrated.  For further explanation, we’ll turn to the Ming dynasty monk Mingyu’s 明昱 “superfluous comments” 贅言 on Kuiji’s explanation of the Treatise on the Hundred Dharmas:

When it is said that “although the self-authenticating [aspect of cognition] may [generate cognitive representations of forms through] transformation, it is incapable itself of taking them as its direct object,” this explains that it is the seeing aspect of the 8th consciousness itself that takes [forms] as its direct object.  The 8th consciousness’s seeing aspect can take the sense-faculties, the body, etc., as objects; this is “direct contact.”  It is also not the case that the seeing aspect of each of the transforming consciousnesses [i.e., the first 7] takes [forms] as their objects.  Rather, the self-authenticating aspects of each of these transforming consciousnesses takes the seen aspect generated through the transformations of the 8th consciousness as the base substance on which they each generate a seen aspect; it is these seen aspects which they come into direct contact with.

(CBETA, X48, no. 804, p. 332, a17-b8 // Z 1:76, p. 449, d17-p. 450, a14 //
R76, p. 898, b17-p. 899, a14)

Hopefully this will become clearer as we move through more of the hundred dharmas and get a better look at what exactly these dharmas are.

I am basing the reconstructed Sanskrit of the first mantra on that given at Dharani Sangraha; the second is my own tentative reconstruction.

Scripture of Salvation from Suffering and Hardship 拔濟苦難陀羅尼經
Alternate title: Scripture on Superior Merit and Rebirth in the Pure Land 勝福往生淨土經

Thus have I heard:  At one time, the Bhagavan was in Śrāvastī, staying at the Jetavana monastery with an incalculable number of sravakas and bodhisattva-mahasattvas, along with various devas, asuras, etc., who surrounded him in an assembly of immeasurable size.  At that moment, a bodhisattva named Adornment of Inexpressible Merit got up from his seat in the midst of the assembly and paid his respects, touching the crown of his head to the Buddha’s feet.  With his palms together, he respectfully addressed the Buddha, saying, “World-Honored One, presently, in this world, there are innumerable sentient beings who, due to the causes and conditions [conducive to] afflictions, have created various kinds of negative karma.  [Because of this], they will fall into the [paths] of the hell-realms, hungry ghosts, or animals; or, they will suffer greatly in the realms of devas and humans.  I only desire to save them with expedient means, out of great sympathy.”

The Buddha said, “Wondrous, good son, wondrous – that you are capable of making such a request out of your great sympathy for all sentient beings!  Listen carefully, listen carefully.  I will now give you a brief explanation of an expedient means for saving sentient beings from suffering.  Good son, there is a Buddha, a World-Honored One, who is called the Tathagata Immovable (Akshobhya), Worthy (Arhat), Fully Enlightened (samyak-sambuddha).  In order to bring joy to sentient beings, he spoke this dharani so that all can recite it.  The dharani goes:

Kaṁkani kaṁkani rocani rocani troṭani troṭani trāsani trāsani pratihana pratihana sarvakarmaparamparāṇi me svāhā

If there are good sons and good daughters who, with the utmost sincerity, pay their respects to Immovable, the Tathagata, Worthy, Fully Enlightened and who receive and uphold this incantation, then all prior negative karma that they have created – such as the five unpardonable offenses, the four heavy offenses, the ten unwholesome actions, reviling the sages and worthies, and slandering the correct dharma – [all such negative karma] will be completely cleared away and obliterated.  When [such a person] is on the brink of death, that Buddha Immovable, together with a multitude of bodhisattvas, will come and appear before them; with encouragement and sympathy, they will bring joy to that person.  Then, they will say to that person, “We now welcome you to come with us to the Buddha-land where we reside.”  When that person has died, they will certainly be reborn in the pure Buddha-land of the Buddha Immovable.  Good son, there is another World-Honored One, who is known as the Tathagata King of Destroying Evil Destinies (Sarvāpāyajaha-raja?), Worthy, Fully Enlightened.  In order to bring joy to sentient beings, he spoke these dharani so that all can recite it.  The dharani goes,

Shu-da-ni shu-da-ni sa-fu-po-po-pi-shu-da-ni shu-di-pi-shu-di sa-fu-jie-mo-pi-shu-di sa-he

*śuddhāni śuddhāni sarva pāpa viśuddhāni śuddhi viśuddhi sarva-karma viśuddhi svaha

If there are good sons and good daughters who, with the utmost sincerity, pay their respects to the Tathagata King of Destroying Evil Destinies, Worthy, Fully Enlightened, and who receive and uphold this incantation, then for 14,000 kalpas they will be constantly able to recollect their previous lifetimes; in whatever place they are born, they will always receive a man’s body; they will possess all the various roots, and will have deep faith in causes and effects; they will be skilled in all the various arts and will be expert at interpreting all the various treatises; they will be fond of giving broadly and charitably, and will reject all the various desires; they will not create negative karma and will be freed from all fears; correct mindfulness and wisdom will be fully replete in them, and they will be loved and valued by all; they will constantly be around virtuous friends and continually be able to listen to the wondrous dharma; they will seek the mind of enlightenment (bodhicitta) and not let it go for even a moment; they will adorn themselves with all the various types of merits; they will be in full possession of correct moral discipline and and conduct, and will avoid all negative karma; they will always be free from poverty, and will be pliant and joyful; within the realms of devas and humans, they will always experience bliss; they will quickly realize unsurpassed, correct bodhi; they will never regress in their practice of the ten perfections; they will always desire to bring benefit and joy to all sentient beings; they will engage in all the various practices without seeking to benefit themselves; wherever they are born, they will always be able to see Buddhas; they will protect and uphold the correct dharma, and be included in the assembly of the sages and worthies.”

When the Bhagavan had finished speaking this scripture, the sravakas, bodhisattvas, and various devas, humans, and asuras, etc., hearing what the Buddha had said, were all greatly delighted, and faithfully received, upheld, and put into practice [those teachings].

T. no. 1395, 21:912 b10-c28

Here’s the original passage from the Twenty Stanzas:

If one does not admit that, through the added power of the transformations of another’s consciousness, that another sentient being can be made to die, then why is it that the World-Honored One, arguing that mentally-inflicted punishment is a serious offense, asked the elder Upāli, “Have you heard how the Dandaka, Matanga, and Kalinga forests were completely cleared [of their inhabitants]?”  Upāli replied, “Gautama, I have heard that it was due to the wrathful intentions of the rishis.”  If one holds to the idea that it was because the spirits and ghosts, who greatly respected the rishis, slaughtered the living inhabitants because they knew of the rishis’ hatred [of them], and that [their death] was not only due to the wrathful intentions of the rishis, then why would [the Buddha] cite this story as an example of the fact that the intention to inflict harm is an offense of greater seriousness than actions of body and speech?  Thus, you should know, it is well established that the death of those sentient beings was solely due to the wrath of the rishis.

(T. no. 1590, 31:77 a11-21)

The reference here is to the Sūtra of Upāli, where the original dialogue between the Buddha and Upāli takes place.  In the Chinese canon, this scripture is contained within the Madhyama Āgama.  Rather than translate it here, I will simply link to an equivalent version, the Upāli-sutta from the Majjhima-Nikaya, which corresponds roughly to the Madhyama Āgama: http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/mn-56.htm.  It’s an interesting read – Upāli was a disciple of Nirgrantha-jñātaputra (Pali: Niganthanataputta), a leading teacher of the Jain sect, who believed that of the three actions (of mind, speech, and body), bodily action was the most severe in terms of its karma-producing capabilities.  The Buddha argues with Upāli that it is in fact mental action that is the most severe, and ultimately Upāli is convinced and becomes a disciple of the Buddha.

As we can see, the Buddha’s argument regarding these forests was ultimately what convinced Upāli.  So, I was curious to learn more about the story behind these three forests.  Surprisingly, I had a tough time finding anything; the only explanation that I could find was in a commentary on Vasubandhu’s text by the Tang monk Kuiji 窺基 (632-682).  Kuiji was the foremost disciple of the great Chinese Yogācāra  teacher Xuanzang 玄奘 (602-664), who spent ten years learning in India and translated a number of important Yogācāra  texts, including the Twenty Stanzas, into Chinese.  The following is excerpted from his Record of Explanations of the Twenty Stanzas on Consciousness Only (Weishi ershi lun shuji 唯識二十論述記, T. no. 1834).

Explanation: Dandaka (Daṇḍaka)… means ‘punishment’; it was a place of execution.  Nowadays, people who are to be punished are executed therein.  The Madhyama Āgama say that it was originally the name of a king.  There was a woman named Matangi (Mataṇgi), the daughter of a Brahman, who was exceedingly beautiful.  She was married to a rishi, named Matanga (Mataṇga), who lived in the mountains.  The wife would prepare and deliver food to her husband.  King Dandaka once entered the mountains for sport, and saw this woman.  He asked who she was, and someone replied that she was the wife of a rishi.  The king said, “Rishis are supposed to be free from desire.  What does he need a wife for?”  Thereupon, he had her seized and taken to the royal palace.  When mealtime arrived, the rishi found that his wife was nowhere to be seen, and became very angry.  He asked around, and learned that his wife had been taken by the king.  So, he went to the king’s palace, and earnestly beseeched him [to return his wife].  The king was unwilling to return her, saying, “You are a rishi; what do you need a wife for?”  The rishi said, “I depend on my wife to provide food for me.”  The king was still unwilling to return her.  The rishi became very angry, and said to his wife, “Think of me single-mindedly, and do not let your thoughts lapse for even an instant.  Tonight, I will destroy this kingdom.”  That night, the rishi concentrated and shortly thereafter a rain of great stones [began to fall].  The king and all of his subjects were destroyed, and the kingdom was turned into a mountain.  Because his wife thought of him single-mindedly, only she was spared, and afterwards she returned to her husband in the mountains.  What was before the realm of King Dandaka is now just forest and mountains, and the forest still bears the king’s name.  All living creatures therein were destroyed; thus [Vasubandhu] says that it was completely cleared out….

Matanga means “roaming unrestrained.”  It was the name of a rishi, who was also known by the ancients as Kalinga (Kaliṅga).  The ancients also said that it was the name of a king.  There is another Sanskrit edition that gives the name as Patanga (Pataṇga), which is translated as “moth.”…  Once there was a rishi, whose physical appearance was extremely ugly.  He removed himself far away from worldly affairs, and cultivated the five supernatural powers, practicing dhyāna in the mountains.  There was a wicked woman, who loved the king, and the king loved her in return.  But, she was disobedient and the king had her exiled.  She went into the mountains, where she encountered this rishi, whose appearance repelled her.  She thought to herself that he must be cursed, and that [encountering him] was a sign that misfortune would befall her.  Then, she thought, “I have been exiled; is this not already misfortune?  If I return misfortune upon this cursed man, I will thereby gain blessings.”  So, she had her servants gather up excrement, filth, and polluted water, bring them to the mountains, and dump them over the rishi.  The rishi withstood this patiently, not becoming the least bit angry.  A Brahman helped him to clean himself.  Meanwhile, the wicked woman was welcomed back by the king, who doted on her as before.  There was a minister in the kingdom, who was falling out of favor.  The wicked woman told him, “If you heap misfortune upon that rishi, you will certainly gain blessings.”  The minister did as she said, drenching the rishi in filth and excrement, which he withstood as before, and his Brahman disciple helped to clean him off.  Later, the minister encountered great fortune, and these events came to be known widely.  Some time afterward, when the king wished to embark on a military expedition, the minister addressed him, saying, “If you heap misfortune upon this rishi, you will surely gain blessings.”  So, the king followed his suggestion, erecting a hut in the mountains where the rishi was constantly bathed in filth and excrement.  In the end, the military expedition was successful.  Thereafter, whenever things did not go the king’s way, he would have the rishi drenched in filth.  Finally, the rishi could no longer withstand this treatment; becoming greatly angry, he showered a rain of great stones upon the kingdom, killing the king and all of his subjects.  Only the [Brahman] who attended him was spared.  In an instant, the kingdom was turned into a forested mountain, which is known as Matanga.

Kalinga means “gentle and refined”; it is also the name of a bird….  The ancients said that it was a name of the rishi Matanga.  Once, someone said to that rishi, “You will have a son, who will become the minister of state.”  Matanga was of the candala (untouchable) caste.  Hearing this, he asked the king for his daughter [in marriage].  The king angrily reproached him, saying, “You are not from a good caste; how can you ask to marry my daughter?”  The rishi asked several times, but was unsuccessful.  The princess, however, wished to marry the rishi.  She asked her mother to remonstrate with the king on her behalf, saying, “Although he is not from a good caste, he is still a rishi, and is deeply worthy of respect.  I want to marry him.”  The king was completely unwilling to accede, so his daughter secretly stole away and married the rishi; later, they gave birth to a son.  The king, having lost his daughter, searched for her everywhere.  When he discovered where the rishi lived, he sent another untouchable to capture the rishi and the princess, binding them and throwing them into the Ganges river.  The rishi said to the god of the Ganges, “You must not let us die; if we die, I will cause all of your waters to dry up.”  The river god loosened their bonds, and let them go.  The rishi, with an angry thought, caused a great rain of stones to fall.  The king and his subjects were all killed, and the kingdom turned into a forested mountain, which was given the name [Kalinga].  These three ancient kingdoms are now forests.

(T. no. 1834, 43:1005a28-c20)

So, there you have it.  Kuiji’s account is a little confusing, but I haven’t been able to locate any other sources for these tales.

1.) Praise
2.) Worship
3.) Confession [of faults]
4.) Rejoicing [in merits]
5.) Requesting [the teaching]
6.) Begging [the Buddhas not to abandon beings]
7.) Dedication [of merit]
(Crosby & Skilton, 10)

Just to be different, and since there are already numerous quality translations of the Bhadracaryā-praṇidhāna in circulation, I’ve chosen a lesser-known text for this entry.  This text, the Scripture on the Vows of Mañjuśrī (Wenshushili fayuan jing 文殊師利發願經, T. no. 296) is closely related to the Bhadracaryā (although a little shorter).  It was translated into Chinese in 420 CE, by the North Indian monk Buddhabhadra 佛陀跋陀羅 (359-429), who was also responsible for the first Chinese translation of the Avataṃsaka-sūtra.  His translation of that scripture also contains a version of the Bhadracaryā in its last chapter, which suggests that the Scripture on the Vows of Mañjuśrī, though related, must have been in separate circulation.  A note on this text in the 6th century bibliographical work Compiled Records of the Production of the [Chinese] Tripitaka (Chu sanzang jiji 出三藏記集, T. no. 2145) mentions that “In other countries, when the fourfold assembly [of the Sangha] convenes to offer devotions to the Buddha, they often recite this text to express their desire to attain to the Way of the Buddha.”

Scripture on the Vows of Mañjuśrī
Translated during the Eastern Jin dynasty (317-420) by the Northern Indian Tripitaka Master, Buddhabhadra.

Purifying my actions of body, speech, and mind,
May I eliminate all afflictions.
Singlemindedly, I reverently pay obeisance
To all the Buddhas of the ten directions and the past, present, and future.
Due to the power of Samantabhadra’s vow,
I completely perceive all the various Buddhas.
To every one of the realms of the Tathagatas,
As numerous as grains of dust, I pay my respects.
In one single particle of dust,
I see all of the various Buddhas,
Surrounded by assemblies of bodhisattvas;
And this is so for all particles of dust within the dharma-realm.
With various wondrous melodies and tones,
I praise and exalt all of the Conquerors.
Their immeasurable ocean of merit
Cannot ever be exhausted.
With the strength of Samantabhadra’s vow,
And an assortment of the finest quality materials,
I make offerings to all the Buddhas
Of the ten directions and the past, present, and future.
Fine incense and flower blossoms,
All sorts of musical instruments,
And all manner of wondrous adornments –
These I offer broadly to all the Buddhas.
Through my own greed, anger, and ignorance,
I have engaged in all manner of misdeeds.
The non-virtuous actions of my body, speech, and mind
Are completely cleared away as I regret my former transgressions.
The merit [generated by] all sentient beings,
All the sravakas, pratyekabuddhas,
Bodhisattvas, and all the Buddhas –
I thoroughly rejoice in all this merit.
To all of the Buddhas within the ten directions
Who have just attained the level of perfect enlightenment,
I thoroughly implore and beseech them
To turn the wheel of the unsurpassed Dharma.
To those who intend to enter Nirvana,
I join my palms and respectfully request
That they remain [in the world] for as many kalpas as there are particles of dust
To bring peace and joy to all living beings.
All the merit that I have accumulated
I dedicate to and bestow upon all sentient beings
So that they may fully realize the practices conducive to bodhi,
And attain unsurpassed enlightenment.
I make offerings to all of the past
And present Buddhas of the ten directions.
I wish that all future World-Honored Ones
Will quickly attain the Way of bodhi.
May all Buddha-fields
Within the ten directions be fully adorned.
With a Tathāgata seated in the place of enlightenment,
And a full host of assembled bodhisattvas,
May they cause all sentient beings within the ten directions
To eradicate all their afflictions,
Deeply comprehend the true, ultimate reality,
And constantly abide in peace and joy.
As I cultivate the practices of a bodhisattva,
May I attain knowledge of my previous lifetimes,
And eliminate all obstacles
Eternally and without remainder.
May I be forever distanced from the cycle of birth and death,
All maras, and afflicted karma.
As the sun hangs in empty space,
And a lotus does not come into contact with water,
May I roam freely throughout the ten directions
Transforming all sentient beings with the teachings [of the Dharma].
May I eradicate the sufferings of those born in unfortunate realms
And completely instill in them the practices of the bodhisattva.
Though I go along with the mundane affairs of the world,
May I never abandon the bodhisattva path;
Throughout limitless kalpas,
May I fully cultivate the practices of Samantabhadra.
If there are those with similar aspirations,
May we always abide together in the same place
So that our virtuous deeds of body, speech, and mind
Can be in complete alignment.
If I encounter virtuous friends,
May I introduce them to the practices of Samantabhadra
So that, in this place of bodhisattvas,
They can remain forever, without straying.
May I constantly see all Buddhas
Surrounded by assemblies of bodhisattvas
And, for limitless kalpas,
Make offerings to them with utmost reverence.
I will guard and protect the teachings of all the Buddhas,
Lauding and praising the deeds of the bodhisattva,
Which I will cultivate for endless future kalpas
In order to attain the Way of Samantabhadra.
Though I remain in the cycle of birth and death,
May I become fully equipped with inexhaustible merit,
Wisdom, clever and skillful means,
The various samādhis, and liberation.
In each and every minute particle of dust,
I see an inconceivable number of realms;
Within each realm,I see an inconceivable number of Buddhas.
In this way, within the ten directions,
I see oceans of realms;
In each of these oceans of realms,
I see an ocean of Buddhas.
In the sound of a single one [of their] utterances,
All wondrous voices are fully present;
In every single one of those wondrous voices,
Are contained the most sublime voices.
May I, through the strength of deep wisdom,
Enter into these innumerable, wondrous voices,
Which turn the pure, undefiled wheel of the correct Dharma
Of all the Buddhas of past, present, and future.
May I be able to, in a single moment of thought,
[Enter into] all kalpas yet to come;
May all the kalpas of past, present, and future
Be completely contained in this single instant.
In that instant may I see completely
All the Tathagatas of the past, present, and future,
And also be able to discern each one individually,
[Entering into] their liberations and realms.
From one minute particle of dust
Emerge all pure realms of the past, present, and future;
All particles of dust in all the ten directions
Are equally adorned like this.
May I completely observe the Buddhas to come
Attaining the Way and turning the wheel of Dharma
And, once finished carrying out the duties of a Buddha,
Entering into Nirvana.
[May I obtain] the universally pervading divine powers [of the Buddhas],
The power of the Great Vehicle, which is the universal gate;
The power of compassion, which covers all;
The power of practice, which makes merit replete;
The power of merit, which is pure and undefiled;
The power of wisdom, which is unobstructed;
The powers of samādhi and skillful means;
The power to attain bodhi;
The power of pure, virtuous actions;
The power to eliminate afflictions;
The power to destroy and disperse all maras;
May I completely attain the power of the practices of Samantabhadra.
May I adorn and purify an ocean of Buddha-realms,
Ferry across and liberate an ocean of sentient beings,
Discern an ocean of karmic actions,
Exhaust an ocean of wisdom,
Purify an ocean of practices,
Fulfill an ocean of vows,
And see an ocean of Buddhas.
For an ocean of kalpas, I will carry out
The practices of all Buddhas of the past, present, and future
And the innumerable great vows of those Buddhas.
I will completely perfect
The practices of Samantabhadra, and attain Buddhahood.
The name of this bodhisattva Samantabhadra
Is foremost among the children of the Buddhas;
I dedicate all of the virtuous roots that I have accumulated,
And aspire to attain to his level,
Purifying my actions of body, speech, and mind,
Freely adorning various [Buddha]-realms,
And quickly attaining true enlightenment
In the same fashion as did Samantabhadra.
In accordance with the practices of the bodhisattvas
Mañjuśrī and Samantabhadra,
I will dedicate, like them,
All of the virtuous roots that I have accumulated.
This is the path of dedication
That the Tathagatas of the past, present, and future have praised;
I dedicate my virtuous roots
So that I may fully accomplish the practices of Samantabhadra.
I vow that, when my life comes to its end,
I will eliminate all obstructions,
And meet Amitabha face to face
As I am reborn in his land of peace and joy.
When I have been reborn in that land,
I will fulfill all great vows,
And the Tathāgata Amitabha
Will predict my future attainment of Buddhahood.
May I perfect the practices of Samantabhadra,
And fulfill the vows of Mañjuśrī;
For all innumerable kalpas to come,
May I fully realize the practices of a bodhisattva.

[T. no. 296, 10:878c19 - 879c26]

* Crosby, Kate, and Andrew Skilton, trans.  The Bodhicaryāvatāra.  New York: Oxford University Press (1995), 9-13.