mean to avail myself of this occasion to introduce this object among their number, so as to give it a chance to go through the span of human existence.' 'The votaries of voluptuousness of these days will naturally have again to endure the ills of life during their course through the mortal world,' the Taoist remarked; 'but when, I wonder, will they spring into existence? and in what place will they descend?'
'The account of these circumstances,' the bonze ventured to reply, 'is enough to make you laugh! They amount to this: there existed in the west, on the bank of the Ling (spiritual) river, by the side of the San Sheng (thrice-born) stone, a blade of the Chiang Chu (purple pearl) grass. At about the same time it was that the block of stone was, consequent upon its rejection by the goddess of works, also left to ramble and wander to its own gratification, and to roam about at pleasure to every and any place. One day it came within the precincts of the Ching Huan (Monitory Vision) Fairy; and this Fairy, cognizant of the fact that this stone had a history, detained it, therefore, to reside at the Ch'ih Hsia (purple clouds) palace, and apportioned to it the duties of attendant on Shen Ying, a fairy of the Ch'ih Hsia palace.
'This stone would, however, often stroll along the banks of the Ling river, and having at the sight of the blade of spiritual grass been filled with admiration, it, day by day, moistened its roots with sweet dew. This purple pearl grass, at the outset, tarried for months and years; but being at a later period imbued with the essence and luxuriance of heaven and earth, and having incessantly received the moisture and nurture of the sweet dew, divested itself, in course of time, of the form of a grass; assuming, in lieu, a human nature, which gradually became perfected into the person of a girl.
'Every day she was wont to wander beyond the confines of the Li Hen (divested animosities) heavens. When hungry she fed on the Pi Ch'ing (hidden love) fruit-when thirsty she drank the Kuan ch'ou (discharged sorrows,) water. Having, however, up to this time, not shewn her gratitude for the virtue of nurture lavished upon her, the result was but natural that she should resolve in her heart upon a constant and incessant purpose to make suitable acknowledgment.
'I have been,' she would often commune within herself, 'the recipient of the gracious bounty of rain and dew, but I possess no such water as was lavished upon me to repay it! But should it ever descend into the world in the form of a human being, I will also betake myself thither, along with it; and if I can only have the means of making restitution to it, with the tears of a whole lifetime, I may be able to make adequate return.'
'This resolution it is that will evolve the descent into the world of so many pleasure-bound spirits of retribution and the experience of fantastic destinies; and this crimson pearl blade will also be among the number. The stone still lies in its original place, and why should not you and I take it along before the tribunal of the Monitory Vision Fairy, and place on its behalf its name on record, so that it should descend into the world, in company with these spirits of passion, and bring this plot to an issue?'
'It is indeed ridiculous,' interposed the Taoist. 'Never before have I heard even the very mention of restitution by means of tears! Why should not you and I avail ourselves of this opportunity to likewise go down into the world? and if successful in effecting the salvation of a few of them, will it not be a work meritorious and virtuous?'
'This proposal,' remarked the Buddhist, 'is quite in harmony with my own views. Come along then with me to the palace of the Monitory Vision Fairy, and let us deliver up this good-for-nothing object, and have done with it! And when the company of pleasure-bound spirits of wrath descend into human existence, you and I can then enter the world. Half of them have already fallen into the dusty universe, but the whole number of them have not, as yet, come together.'
'Such being the case,' the Taoist acquiesced, 'I am ready to follow you, whenever you please to go.'
But to return to Chen Shih-yin. Having heard every one of these words distinctly, he could not refrain from forthwith stepping forward and paying homage. 'My spiritual lords,' he said, as he smiled, 'accept my obeisance.' The Buddhist and Taoist priests lost no time in responding to the compliment, and they exchanged the usual salutations. 'My spiritual lords,' Shih-yin continued; 'I have just heard the conversation that passed between you, on causes and effects, a conversation the like of which few mortals have forsooth listened to; but your younger brother is sluggish of intellect, and cannot lucidly fathom the import! Yet could this dulness and simplicity be graciously dispelled, your younger brother may, by listening minutely, with undefiled ear and careful attention, to a certain degree be aroused to a sense of understanding; and what is more, possibly find the means of escaping the anguish of sinking down into Hades.'
The two spirits smiled, 'The conversation,' they added, 'refers to the primordial scheme and cannot be divulged before the proper season; but, when the time comes, mind do not forget us two, and you will readily be able to escape from the fiery furnace.'
Shih-yin, after this reply, felt it difficult to make any further inquiries. 'The primordial scheme,' he however remarked smiling, 'cannot, of course, be divulged; but what manner of thing, I wonder, is the good-for-nothing object you alluded to a short while back? May I not be allowed to judge for myself?'
'This object about which you ask,' the Buddhist Bonze responded, 'is intended, I may tell you, by fate to be just glanced at by you.' With these words he produced it, and handed it over to Shih-yin.
Shih-yin received it. On scrutiny he found it, in fact, to be a beautiful gem, so lustrous and so clear that the traces of characters on the surface were distinctly visible. The characters inscribed consisted of the four 'T'ung Ling Pao Yue,' 'Precious Gem of Spiritual Perception.' On the obverse, were also several columns of minute words, which he was just in the act of looking at intently, when the Buddhist at once expostulated.
'We have already reached,' he exclaimed, 'the confines of vision.' Snatching it violently out of his hands, he walked away with the Taoist, under a lofty stone portal, on the face of which appeared in large type the four characters: 'T'ai Hsue Huan Ching,' 'The Visionary limits of the Great Void.' On each side was a scroll with the lines:
When falsehood stands for truth, truth likewise becomes false,
Where naught be made to aught, aught changes into naught.
Shih-yin meant also to follow them on the other side, but, as he was about to make one step forward, he suddenly heard a crash, just as if the mountains had fallen into ruins, and the earth sunk into destruction. As Shih- yin uttered a loud shout, he looked with strained eye; but all he could see was the fiery sun shining, with glowing rays, while the banana leaves drooped their heads. By that time, half of the circumstances connected with the dream he had had, had already slipped from his memory.
He also noticed a nurse coming towards him with Ying Lien in her arms. To Shih-yin's eyes his daughter appeared even more beautiful, such a bright gem, so precious, and so lovable. Forthwith stretching out his arms, he took her over, and, as he held her in his embrace, he coaxed her to play with him for a while; after which he brought her up to the street to see the great stir occasioned by the procession that was going past.
He was about to come in, when he caught sight of two priests, one a Taoist, the other a Buddhist, coming hither from the opposite direction. The Buddhist had a head covered with mange, and went barefooted. The Taoist had a limping foot, and his hair was all dishevelled.
Like maniacs, they jostled along, chattering and laughing as they drew near.
As soon as they reached Shih-yin's door, and they perceived him with Ying Lien in his arms, the Bonze began to weep aloud.
Turning towards Shih-yin, he said to him: 'My good Sir, why need you carry in your embrace this living but luckless thing, which will involve father and mother in trouble?'
These words did not escape Shih-yin's ear; but persuaded that they amounted to raving talk, he paid no heed whatever to the bonze.
'Part with her and give her to me,' the Buddhist still went on to say.
Shih-yin could not restrain his annoyance; and hastily pressing his daughter closer to him, he was intent upon going in, when the bonze pointed his hand at him, and burst out in a loud fit of laughter.
He then gave utterance to the four lines that follow:
You indulge your tender daughter and are laughed at as inane;
Vain you face the snow, oh mirror! for it will evanescent wane,
When the festival of lanterns is gone by, guard 'gainst your doom,
'Tis what time the flames will kindle, and the fire will consume.
Shih-yin understood distinctly the full import of what he heard; but his heart was still full of conjectures. He was about to inquire who and what they were, when he heard the Taoist remark,-'You and I cannot speed together; let us now part company, and each of us will be then able to go after his own business. After the lapse of
