龍舒增廣淨土文

In the Eastern Jin dynasty, Dharma Master Huiyuan was the first to proclaim the practice of the Pure Land.

In the present dynasty (the imperial dynasty of the Jin), Vice Minister Wang Minzhong and Layman Yang Lu compiled the “Accounts of Miraculous Responses,” containing more than two hundred stories, which were carved onto printing blocks and circulated. There is not enough time now to copy them all, so only brief accounts are given of those who observed fasting and upheld the precepts, those of middling capacity, numerous evildoers, and those who practiced the Pure Land while suffering from illness—all of whom nevertheless attained rebirth there. Altogether, more than thirty stories are related, in order to awaken faith in those who practice the Pure Land.

DHARMA MASTER HUIYUAN OF THE EASTERN JIN

In the Eastern Jin dynasty, there was a monk named Huiyuan, a native of Yanmen. He went to Mount Lu, where he joined Liu Yimin and others.

Altogether, two hundred and thirty monastics and laypeople formed the Lotus Society as companions in Pure Land practice, declaring, “One day, we shall be born within lotus blossoms.”

Master Huiyuan purified his mind and practiced visualization. During the first eleven years, he saw the auspicious form of Amitabha Buddha three times, yet he kept these experiences to himself and spoke of them to no one. Later, in the nineteenth year, on the night of the thirtieth day of the seventh month, Amitabha Buddha suddenly appeared before him, His immense body filling all of space.

Within His radiant aureole appeared innumerable transformation Buddhas, while the two bodhisattvas Avalokiteshvara and Mahasthamaprapta stood in attendance on either side. He also saw streams of water from which light radiated in four directions. In each direction the water flowed upward and then descended, naturally proclaiming the Dharma teachings of suffering, emptiness, impermanence, and non-self, just as described in the Sutra of the Sixteen Contemplations.

Amitabha Buddha then called to Huiyuan and said, “Through the power of My fundamental vows, I have come here to comfort you. Seven days from now, you will be born in My land.”

Huiyuan then looked back and saw the monks Buddhayashas, Huichi, and Tanshun standing beside the Buddha. They stepped forward, bowed to Master Huiyuan, and said, “Dharma Master, your aspiration was formed before ours. Why have you come here so late?” Huiyuan saw everything distinctly and committed it carefully to memory. He recounted it to his disciples and said, “During my first eleven years here, I devoted myself exclusively to Pure Land practice and saw the form of Amitabha Buddha three times. Now I have seen Him once again. Surely the appointed time for me to return to the Pure Land has arrived.”

The following day, he contracted a mild illness, and seven days later he passed into stillness.

Regarding his life, even in childhood he had read widely in the classics and histories and was deeply versed in the writings of Laozi and Zhuangzi. One day, while visiting Mount Taihang, he heard Dharma Master Dao’an lecture on the Prajnaparamita Sutra. He suddenly awakened and said, “The divergent doctrines of the nine schools are all merely chaff and dregs; none can compare with the transcendent teaching of the Buddhist sutras.” Huiyuan therefore requested ordination and attended upon Master Dao’an to study the Way. He later returned to Mount Lu, where he practiced for thirty years without leaving the mountain. He lived to the age of eighty-two.

LIU YIMIN OF THE EASTERN JIN

Chengzhi, whose courtesy name was Zhongsi and sobriquet was Yimin, practiced the pure karma together with Master Huiyuan. He devoted himself to seated meditation and practiced visualization. After only half a year, while seated in meditative concentration, he saw the Buddha’s radiance shining brilliantly and saw the earth become entirely golden.

He practiced on the mountain for fifteen years. At last, while contemplating and recollecting the Buddha, he saw Amitabha Buddha’s golden body, resplendent with radiant light. The Buddha extended His arm into Chengzhi’s dwelling.

Chengzhi joyfully shed tears and said, “How blessed I am that the Tathagata has come to anoint the crown of my head and cover my head with His robe!” The Buddha then touched his head with His hand and covered his body with a kasaya robe.

One day, while contemplating and recollecting the Buddha, he also saw himself enter the great seven-jeweled pond. Within it were blue lotuses, and the water was clear and limpid, seemingly without shore or boundary. In the pond stood a person with a radiant aureole around his head and a svastika mark upon his chest. Pointing to the water, he said, “This is water possessing the eight virtues. You should drink it!” Chengzhi drank the water, and its sweet fragrance filled his mouth. When he awoke, he could still perceive its fragrance issuing from his pores. He then said, “The conditions for my rebirth in the Pure Land have arrived.”

All the monks of the Mount Lu assembly gathered together. Chengzhi went before the Buddha image, lit incense, placed it against his forehead, and made this vow: “Because Shakyamuni Buddha left behind the sutras and teachings, I came to know of Amitabha Buddha. I therefore offer this stick of incense first to Shakyamuni Tathagata, next to Amitabha Buddha, and then to the Buddha and the assembly of bodhisattvas at the Lotus Sutra congregation, as well as to all Buddhas and bodhisattvas throughout the ten directions. May all sentient beings be born together in the Pure Land.”

After making this vow, he bade farewell to everyone, turned to face west, and sat firmly in the full lotus posture. He closed his mouth, ceased breathing, and passed into stillness at the age of fifty-nine.

GUAN GONGZE OF THE EASTERN JIN

Gongze was a member of the White Lotus Society, Master Huiyuan’s community for Pure Land practice. After he passed away, one of his friends received the news while in the Eastern Capital and held a seven-day vegetarian memorial service for his deliverance at White Horse Monastery. The trees, groves, monastery buildings, and hermitages all appeared suffused with golden light. A voice called out from midair, saying, “I am Guan Gongze. For a long time, I prayed to be reborn in the jeweled Land of Ultimate Bliss. Now that I have attained rebirth there, I have returned to inform my friend.” After speaking, he vanished and was seen no more.

HANLIN ACADEMICIAN OF THE JIN DYNASTY

ZHANG KAN

Throughout his life, Zhang Kan performed virtuous deeds and had profound faith in the Buddhist Way. He reverently recited the Great Compassion Dharani one hundred thousand times, aspiring to rebirth in the Western Land. Just as he completed his recitations, being already over sixty years old, he suddenly felt that he had fallen ill. Holding prayer beads in his hand, he recited the name of Amitabha Buddha. He then told those around him, “The Western Pure Land has appeared within that western room. Amitabha Buddha is seated upon a lotus throne. My grandson, ‘Ong Nhi,’ is among the lotus blossoms in the seven-jeweled pond. The golden ground is made entirely of golden sand, and he is joyfully bowing to the Buddha.”

Having said this, he continued reciting the Buddha’s name and passed away shortly afterward. “Ong Nhi” was the name of Kan’s grandson, who had died at only two or three years of age and had been reborn in the seven-jeweled pond.

TANJIAN, A MONK FROM JIANGLING

IN THE SONG DYNASTY

Tanjian practiced with great care and constantly vowed that, in this very body, he would reach the Land of Peace and Bliss, the Pure Land, and behold Amitabha Buddha. Therefore, whenever he performed even the slightest good deed, he dedicated its merit toward rebirth in the Pure Land. One day, while seated in meditative concentration, he saw Amitabha Buddha sprinkle water upon his face and say, “I wash away your defilements, purify your thoughts, and render the karma of your body and speech entirely pure and adorned.” The Buddha then took a lotus blossom from a vase and handed it to him.

When Tanjian emerged from concentration, he recounted this vision to the monks in the monastery and bade them farewell. Then, during the clear night, he suddenly went alone beneath the eaves, fingering his prayer beads and reciting the name of Amitabha Buddha. As the fifth watch approached, the deeper the night became, the louder his recitation grew.

At dawn, according to their usual custom, his disciples came to attend upon him and inquire after his well-being. They found him sitting in the full lotus posture, completely motionless. When they gathered close to examine him, they discovered that he had already passed into stillness, though his body retained some warmth.

HUIJIN, A MONK FROM YANGDU

IN THE SOUTHERN QI DYNASTY

When Huijin was over forty years old, he vowed to recite the Lotus Sutra. As soon as he took up the sutra scroll, however, he fell ill. He then made a solemn vow to have one hundred copies of the Lotus Sutra transcribed in repentance for his karmic obstructions. He solicited money to purchase paper for copying the sutra, and just as the work was completed, his illness was cured.

He vowed to dedicate the merit of copying the sutra toward rebirth in the Pure Land. Suddenly, a voice arose from midair, saying, “The work you have undertaken is now complete, and your vow has also been fulfilled. The one who shall be reborn in that Pure Land—if not you, then who?”

Hui Jin said, “I dare not hope to attain the highest grade. So long as I attain the lowest grade, I shall nevertheless attain the stage of non-retrogression.”

In the third year of the Qi Ning era, Jin passed away naturally, without illness, at the age of eighty.

DURING THE LATER WEI DYNASTY, AT BICH COC

THERE WAS A MONK NAMED TAN LUAN

Tan Luan had previously met Tao Yin Jun, who gave him ten scrolls of scriptures on immortality. Luan was delighted and greatly pleased with himself, believing that he would surely attain the arts of the immortals.

Later, he met the monk Bodhiruci and asked him, “Does the Buddhist path offer longevity? Can it free one from aging and death?”

Bodhiruci replied, “True longevity and deathlessness are precisely the teaching of our Buddha.” Having said this, he immediately handed him the Sutra of the Sixteen Contemplations and said, “You should read this sutra. Then you will no longer come and go within the three realms, nor wander among the six paths. Rank and humiliation, glory and disgrace, loss and gain, misfortune and blessings, success and failure, nonexistence and existence will no longer bind you.

This is longevity. There is a lifespan as long as the stone kalpa, and a lifespan as numerous as the sands of the Ganges. Yet even the stone kalpa and the sands of the Ganges have their limits, whereas the lifespan of those reborn in the Western Land is forever inexhaustible.

This is the method of longevity and deathlessness taught by our Golden Immortal, the Buddha.”

Tan Luan’s faith deepened all the more. He immediately burned the scriptures on immortality and devoted himself exclusively to cultivating according to the Sutra of the Sixteen Contemplations. Though time passed swiftly through bitter winters and blazing summers, and illness afflicted his body, he never once became discouraged, lost heart, or grew lax. The ruler of Wei admired his aspiration and praised him as one who knew how to cultivate personally and guide others. Because he propagated the Pure Land Dharma gate so widely, the ruler bestowed upon him the title Shen Luan.

One day, Shen Luan told his disciples, “You must never fail to fear the sufferings of hell, and you must never fail to cultivate the wholesome karma leading to the nine grades of lotus birth.” He then instructed his disciples to recite aloud, “Namo Amitabha Buddha.”

Shen Luan turned to face the West, closed his eyes, bowed his head, and passed away. At that time, monks and laypeople alike heard celestial music coming from the western quarter of the sky; it ceased only after a long while.

DURING THE SUI DYNASTY, AT KAI JUE MONASTERY

THERE WAS A MONK NAMED DAO YU

Dao Yu recited the name of Amitabha Buddha while carving a three-inch-tall image of the Buddha from sandalwood. After completing it, he died, but revived seven days later and related the following account.

He had seen Amitabha Buddha, who asked him, “Why did you make my image so small?”

I replied, “When the mind conceives it as large, it is large; when the mind conceives it as small, it is small.” As soon as I had spoken, that image became so vast that it filled all of space.

The Buddha then told him, “Return to your native land and bathe with fragrant water. Tomorrow, when the morning star rises, I shall come to receive you.” When the appointed hour arrived, he indeed saw transformation Buddhas coming to welcome him. Their radiant light filled the entire house. Everyone present heard and saw these signs as Dao Yu passed away. This occurred in the eighth year of the Kai Huang era.

DURING THE TANG DYNASTY, IN THE IMPERIAL CAPITAL

THERE WAS A MONK NAMED SHAN DAO

During the Zhenguan era, Shan Dao saw the assembly for cultivating the nine grades of the Pure Land established by Chan Master Xi He Chuo. He asked to join its cultivation and practiced diligently with arduous austerities, as though extinguishing a fire blazing upon his head. Whenever he entered the Buddha hall to pay homage, he joined his palms, knelt, and recited the Buddha’s name with his whole heart. He would not rest until his strength was utterly exhausted. Even in cold weather, he would continue reciting until he perspired. This demonstrated the utterly sincere devotion with which he dedicated himself to the Buddha.

Whenever he went out, he taught the Pure Land Dharma gate to the people, never for a moment abandoning beneficial deeds. After reaching the age of thirty, he never indulged in even the slightest sleep or rest.

He cultivated the Pratyutpanna practice of reciting the Buddha’s name while standing, the practice of walking while reciting, the practice of bowing to the Buddha while reciting, and the Vaipulya practice through which recitation of the Buddha’s name leads to right concentration.

Some say that the Pratyutpanna practice means uninterruptedly reciting the Buddha’s name with the three karmas of body, speech, and mind, thereby purifying them all.

He adopted these methods of Buddha-recitation as his personal duty, carefully upheld the precepts without transgression, did not look at women, sought neither fame nor gain, and remained entirely removed from disputation.

Whenever he performed Buddhist services, he offered the purity of his own body. Any surplus food or clothing he gave to those in need. When there were fine foods, milk, curds, or ghee, he yielded them to others and did not dare partake of them himself. Whenever anyone gave him money, he used it to buy paper and copied more than one hundred thousand copies of the Amitabha Sutra. He also painted more than three hundred images of the Pure Land.

Whenever he saw monasteries or stupas in ruins, he restored them. He lit lamps as offerings to the Buddha, keeping their radiance continuously burning year after year. He himself folded and washed his three robes—the five-panel robe, the seven-panel robe, and the great robe—and his alms bowl. From beginning to end, he maintained these practices without change. He did not travel together with others, lest worldly conversation arise and impair his right practice. In time, he transmitted the Pure Land Dharma gate to countless practitioners.

At that time, someone came and asked, “Is it true that good people who recite the Buddha’s name are reborn in the Pure Land?”

He replied, “Those who recite shall have their aspirations fulfilled.” Having said this, he recited “Namo Amitabha Buddha” once, and a ray of light spontaneously issued from his mouth. When he recited ten times, and even up to one hundred times, the rays of light appeared in the same manner.

He often used the following verse to exhort and guide people in their cultivation. The verse says:

Tiệm tiệm kê bì hạt phát,

Khan khan hành bộ lung chung.

Giả nhiên kim ngọc mãn đường,

Nan miễn duy tàn lão bệnh.

Nhậm thị thiên ban khoái lạc

Vô thường chung thị đáo lai.

Duy hữu kinh lộ tu hành.

Đảnh niệm A Di Đà Phật.

Meaning:

Gradually the hair turns white and the skin wrinkles;

The legs falter, and one totters like a ghostly stork.

Even if gold and jade fill the house,

It is difficult to escape the decline of age and sickness.

Even if one enjoys a thousand kinds of pleasure,

Impermanence will ultimately arrive, and all must be left behind.

There is only the direct path of cultivation:

Uphold the single phrase “Amitabha Buddha,” which alone can be carried with you.

It is further related that Emperor Gaozong saw how diligently he cultivated, never retrogressing from beginning to end. Whenever he recited the Buddha’s name, rays of light frequently streamed from his mouth, causing the people throughout Chang’an, the imperial city, to emulate his practice. Thus, the realm displayed a scene of great peace. Delighted, the emperor praised him and bestowed upon his monastery the name Guangming Monastery.

Some say that Shan Dao was an emanation of Amitabha Buddha. Others say that Shan Dao’s later incarnation was Great Master Fazhao.

DURING THE TANG DYNASTY, IN TAIZHOU

THERE WAS A MONK NAMED HUAI YU

Throughout his life, Huai Yu cultivated the pure karma of Buddha-recitation for nearly forty years. In the first year of the Tianbao era, while Huai Yu was reciting the Buddha’s name, he suddenly beheld the Western Land, where a multitude of sages as numerous as the sands of the Ganges approached. Among them was one person holding a silver dais in his hands, who came forward and presented it to Huai Yu. Huai Yu said, “My original aspiration was for a golden dais. Why has a silver dais come today?” As soon as he had spoken, the silver dais disappeared, and the person holding it also vanished.

From then onward, Huaiyu applied himself with ever greater diligence, undertaking ascetic practices for twenty-one days. The person who had previously brought the golden dais came and told him, “Because the Dharma Master has diligently practiced austerities, you have attained rebirth in the highest grade.” He further said, “Those reborn in the highest grade will certainly see the Buddha beforehand. Therefore, remain seated peacefully and wait a little while; the Buddha will come.” Before long, an extraordinary radiance illuminated the entire house. Three days later, the extraordinary radiance appeared once again. Huaiyu said, “If this wondrous fragrance can be perceived, it must be a sign that my retribution body has reached its end.” He immediately took up a brush and wrote this verse:

Pure and radiant, entirely free from defilement.

Born by transformation from a lotus flower, which becomes one’s parents.

For ten kalpas I have cultivated the Way until now.

Born into Jambudvipa, I have grown weary of all suffering.

One lifetime of ascetic practice surpasses ten kalpas.

Forever leaving the Saha world, I return to the Pure Land.

Its meaning is:

Radiant and pure, without stain or impurity.

A lotus-born transformation is father and mother.

For ten lifetimes I have practiced until now.

Born in Jambudvipa, I have wearied of every suffering.

One life of ascetic practice surpasses ten kalpas.

Forever leaving the Saha world, I return to the Pure Land.

When he had finished writing the verse, a wondrous fragrance drifted in from all directions. Some of his disciples saw the Buddha and the two bodhisattvas seated together upon a golden dais. Beside the dais were hundreds of thousands of transformation Buddhas, descending from the western corner of the heavens to welcome Huaiyu. With utmost reverence, Huaiyu joined his palms joyfully, ascended the golden dais, and followed the Buddha to the Land of Peace and Sustenance in a single instant.

The Land of Peace and Sustenance is the Land of Ultimate Bliss. It was called an extraordinary radiance because he had never before seen the Buddha’s radiance and saw it only then.

IN FENZHOU DURING THE TANG DYNASTY: THE MONKS

QIFANG AND YUANGUO

Qifang and Yuanguo were two Dharma Masters who devoted themselves wholeheartedly to contemplating the Pure Land. After several months, while engaged in contemplation, they both perceived their bodies arriving at the great seven-jeweled pool. Within the pool was an immense jeweled canopy. Their bodies immediately entered it, and they saw the bodhisattvas Avalokitesvara and Mahasthamaprapta seated upon two jeweled lotus thrones, while beneath the thrones were countless thousands of lotus flowers.

Amitabha Buddha came from the west and sat upon an exceedingly large lotus flower, emitting great radiance that shone throughout the ten directions. Qifang and Yuanguo bowed to the Buddha and addressed him: “O Great Compassionate One! If the sentient beings of Jambudvipa, this Saha world, follow the sutras’ teachings and recollect the Buddha, can they attain rebirth here?”

The Buddha taught, “All who recollect my name will attain rebirth in my land. Never has there been anyone who recollects the Buddha yet fails to be reborn here.”

Qifang and Yuanguo also saw that the land there was level and even, with jeweled banners and nets of precious stones interwoven above and below. A monk then approached them from afar and said, “I am Dharmakara, the former incarnation of Amitabha Buddha. Because of my vows in a previous life, I have now come here to welcome the two of you.”

Qifang and Yuanguo continued onward, seated upon a jeweled carriage, and then perceived their bodies seated upon jeweled lotus flowers. They also heard Sakyamuni Buddha and Manjusri Bodhisattva praising the Pure Land. Proceeding farther, they came to an immense jeweled palace. The palace had three terraces with pathways made of precious stones. Only laypeople walked upon the first terrace. The second terrace was divided equally between monastics and laypeople. Upon passing to the third terrace, there were only monastics and no laypeople. Pointing to it, the Buddha told Qifang and Yuanguo, “This place is reserved for those sentient beings of Jambudvipa, the Saha world, who recollect the Buddha; they will be reborn here and dwell in this place. Therefore, you two must exert yourselves.”

At that moment, Qifang and Yuanguo suddenly awakened and emerged from samadhi. They related this event to all their disciples. Five days later, although they were not ill, both spontaneously heard the sound of a bell, while no one else heard it. Qifang and Yuanguo said, “That bell concerns us.” Having spoken, they remained joyful, and a moment later they both passed away at the same time, for they had cultivated the same pure karma.

IN ZHENZHOU DURING THE TANG DYNASTY:

THE MONK ZIJUE

Because Zijue had made a vow, Avalokitesvara Bodhisattva led him to an audience with Amitabha Buddha. Zijue then rejoiced inwardly that he possessed the karmic affinity to be transformed and guided by the Great Compassionate One. He immediately went forth to solicit funds for casting an image of the Great Compassionate Avalokitesvara Bodhisattva, forty-nine chi in height, and built a monastery in which to enshrine it. Thus, his vow was fulfilled.

During the third watch of that night, two rays of golden radiance suddenly appeared. He saw Amitabha Buddha descending upon clouds from within the radiance, attended on either side by Avalokitesvara and Mahasthamaprapta. The Buddha extended his golden arm, touched Zijue’s head, and said, “Strive to uphold your vow without alteration, taking the benefit of others as foremost. Hereafter, you shall be reborn in the seven-jeweled pool, entirely in accordance with your vow.” Having spoken, the Buddha disappeared.

Eleven years later, on the night of the full moon of the seventh month, he saw a person manifesting the upper half of his body within the clouds, resembling the heavenly king Vaisravana. Bending down, the figure told Zijue, “The time has now come. Great Virtuous One, you should return to the Land of Peace and Sustenance, the Pure Land.” Upon hearing this, Zijue immediately went before the image of the Great Compassionate Avalokitesvara, sat in the full-lotus posture, and passed away.

IN LUZHOU DURING THE TANG DYNASTY: THE MONK SHAOKANG

In the first year of the Zhenguan era, Shaokang went to the White Horse Monastery in Luoxia. There he saw a scripture that continually emitted brilliant radiance. He reached out, took it down, and examined it. It was a text written by Shandao to exhort people to recollect the Buddha.

Shaokang thought, “If I have a karmic affinity with this text, may it emit radiance once more as a sign.” Before he had finished speaking, the radiance immediately streamed forth, dazzling his eyes. Shaokang developed profound faith and immediately traveled to Chang’an, the imperial capital. He went to a shrine containing an image of Shandao and arranged offerings before it.

From the sky, Shandao’s voice responded, “If you follow my example and bring benefit and happiness to the people of the world, your merit and virtue will likewise enable you to be reborn in the Land of Peace and Sustenance.” He then encountered a monk who told him, “If you wish to teach people to recollect the Buddha, go to Xinding.” Having spoken, the monk disappeared. Xinding is the present-day prefecture of Yanzhou in China.

Shaokang then went to that region. No one living there knew how to recollect the Buddha. When Shaokang explained the principles of cause and effect and encouraged them to practice recollection, the people disliked him all the more. Shaokang then devised a method: he went out to solicit money, which he used to encourage the children, telling them, “Amitabha Buddha is your fundamental teacher. If you can recite his name once, I will give you one coin.” Eager for the money, the children followed his voice and recited the name after him. After a little more than a month, great numbers of children were reciting the Buddha’s name and asking for coins.

Shaokang then told them, “Only when you recite the Buddha’s name ten times will I give you one coin.” The children obeyed and continued reciting. In this manner, they practiced throughout an entire year. By then, regardless of whether they were adults or children, noble or lowly, whenever they saw Shaokang, they all recited, “Amitabha Buddha.”

For this reason, people reciting the Buddha’s name filled all the roads. Their recitation became so well established that no one any longer used coarse or vulgar speech. At home with their families and in their dealings with friends, they first recited the Buddha’s name before beginning any conversation. Truly, it was a scene of pure customs and admirable conduct—how joyful the lives of all under heaven had become!

Afterward, Master Shaokang crossed Mount Wulong and established a Pure Land practice center. He erected a three-tiered altar and encouraged people to recite the Buddha’s name day and night. Shaokang would first intone, “Namo Amitabha Buddha,” and the others would then recite in unison. While Master Shaokang was intoning, some of those beside him saw a Buddha emerge from his mouth. When he intoned ten times in succession, ten Buddhas likewise emerged from his mouth, one after another like a string of beads.

Master Shaokang asked, “Have you seen the Buddhas? Whoever has seen them will certainly be reborn in the Pure Land.”

Yet among the several thousand people paying homage to the Buddha, there were also some who saw nothing at all, because they lacked sincerity.

Finally, he instructed the people that they must give rise to an ever-deepening resolve—a mind of utmost sincerity—toward the Land of Peace and Nurture, and give rise to a mind of revulsion toward Jambudvipa, the Saha world.

He further said, “At this very moment, only those among you who behold the radiant light are truly my disciples.” Having spoken, he emitted several rays of wondrous light and entered nirvana.

IN THE TANG DYNASTY, IN JINGZHOU

THE MONK WEI’AN

Master Wei’an devoted himself exclusively to the practice of the Sixteen Contemplations. Once, upon emerging from meditative absorption, he saw the two bodhisattvas Avalokitesvara and Mahasthamaprapta manifest in midair, where they remained for a long while without disappearing. Wei’an bowed his head in reverence, shed tears, and lamented, “Ah! How fortunate that my fleshly eyes have beheld your sacred forms, yet how regrettable that no likeness of them will be transmitted to future generations.”

As soon as he finished speaking, two men appeared from the other side, walking abreast toward him. They identified themselves as painters and, before long, completed two portraits of the two bodhisattvas. When the paintings were finished, the two painters vanished without a trace.

His disciples found this extraordinary and questioned him. Wei’an said, “How could those two have been mere painters?”

Wei’an then said, “The time for me to return to the Western Land has arrived. If any of my disciples wish to accompany me, tell me tomorrow morning.”

A young acolyte said, “Master, please allow me to follow you.” Wei’an replied, “If you wish to accompany me, you should first return home and tell your father and mother.”

When the acolyte returned home and told them, his parents laughed and scolded him, saying, “You must not speak such nonsense.” The acolyte returned to the monastery, bathed himself with fragrant water, went before the image of Amitabha Buddha, sat in the full lotus posture, and peacefully passed away into rebirth.

Someone informed Master Wei’an. Wei’an came, patted the acolyte’s shoulder, and said, “You were to serve as my attendant. Why have you returned before me?”

Having said this, he took up a brush, burned incense, went before the images of the two bodhisattvas, and composed this verse:

Guanyin zhu yuan tie.

Shizhi fu yao ying.

Bao ping guang shang xian.

Hua Fo ding qian ming.

Ju you shi fang cha.

Chi hua hou jiu sheng.

Yuan yi cibei shou.

Ti xiang gong xi xing.

Its meaning is:

Avalokitesvara assists and guides me from afar.

Mahasthamaprapta comes to welcome and lead me home.

The jeweled vase upon his crown is clearly revealed.

The transformation Buddha above his head emits radiant light.

Together we journey through the lands of the ten directions.

Holding flowers, we await birth among the nine grades.

May your compassionate hand receive and embrace me,

Guiding me onward to the Western Land.

After writing the verse, he told all his disciples to gather and assist him by reciting the Buddha’s name. Each of them raised their voice and recited, “Namo Amitabha Buddha.” Wei’an opened his eyes and gazed westward, then bowed his head repeatedly and departed.

IN THE TANG DYNASTY, IN CHANG’AN

THE NUN JINGZHEN

The nun Jingzhen lived at Jishan Monastery in Chang’an. She wore a robe made of assorted patches and went on alms rounds. Throughout her life, she was never prone to anger. She recited the Diamond Sutra one hundred thousand times and devoted herself single-mindedly to reciting the Buddha’s name.

In the fifth year of the Xianqing era, she became ill and told her disciples, “Within this fifth lunar month alone, I have seen Amitabha Buddha ten times and the Land of Ultimate Bliss twice. Upon jeweled lotus flowers, young children were playing. I shall certainly attain rebirth in the highest grade.” Having spoken, she sat in the full lotus posture and peacefully passed away, while radiant light illuminated the entire monastery.

(Those who cultivate until the end of this present karmic body and attain rebirth in the Western Land are born from within lotus flowers and manifest bodies like young children. When practitioners mature in Pure Land cultivation and see young children playing in the seven-jeweled pond, they may know that they will certainly be reborn in the Pure Land.)

IN THE TANG DYNASTY, FANG ZHI

Fang Zhi once lost consciousness, and his spirit descended to the underworld, where he appeared before King Yama.

The king said, “According to the records, you once encouraged an old man to recite the Buddha’s name, and he has attained rebirth in the Pure Land. Through the merit of that deed, you too may be reborn in the Pure Land. Therefore, I have summoned you here so that we may meet.”

Fang Zhi replied, “Previously, I vowed to recite the Diamond Sutra ten thousand times and to travel to Mount Wutai to pay homage to Manjusri Bodhisattva. Therefore, I do not yet wish to attain rebirth.”

The king said, “Reciting sutras and paying homage are indeed good deeds, but how can they compare with being reborn in the Pure Land at the earliest opportunity?”

Knowing that Fang Zhi’s resolve could not be dissuaded, the king released him and allowed him to return.

From this it may be understood that encouraging others to cultivate and recite the Buddha’s name not only brings about one’s own rebirth but even moves the realm of darkness.

IN THE TANG DYNASTY, IN CHANG’AN

LI ZHIYAO

Li Zhiyao was thoroughly versed in the Pure Land scriptures. He established five assemblies for Buddha-recitation and served as a teacher and exemplar to the congregation.

Later, when he fell ill, he suddenly said, “I shall now recite the name of the Buddha-Monk and return home.” Having spoken, he washed his face, rinsed his mouth, carried an incense burner outside the house, and bowed to the Buddha. Suddenly, a voice was heard in the clear sky, reciting this verse:

Bao ru Li Zhiyao,

Gong cheng guo zi zhao.

Yin jun sheng Jingtu.

Jiang er shang jin qiao (Jintai).

Its meaning is:

Word is given to you, Li Zhiyao:

Your merit is complete, and the fruit comes of itself.

You shall be led to rebirth in the Pure Land

And brought upon the golden bridge—the Golden Terrace.

After hearing this, Li Zhiyao returned to his bed, sat down, and passed away. The assembly smelled an extraordinary fragrance drifting from the western corner of the sky and then fading away.

IN THE TANG DYNASTY, ON SHANGDANG STREET

THE WOMAN YAO

The woman Yao was encouraged by the woman Fanxing to cultivate by reciting the name of Amitabha Buddha. As death approached, she saw the Buddha and bodhisattvas coming to welcome her. Yao addressed the Buddha, saying, “I have not yet had time to bid farewell and offer thanks to the woman Fanxing, to whom I am indebted for teaching me to recite the Buddha’s name. I beseech the Buddha to wait for me a little while.” The Buddha remained in the open sky, waiting until the woman Fanxing arrived. After Yao bowed and expressed her gratitude, she passed away while standing.

IN THE TANG DYNASTY, IN JINGZHOU

THE WIFE OF WEN JINGWEN

Wen Jingwen’s wife had long been bedridden with illness. Jingwen encouraged her to recite the name of Amitabha Buddha. She followed his advice and recited continuously for two years, whereupon she saw the Pure Land. She then told Wen Jingwen, “I have seen the Buddha. Next month, I shall certainly return there.” She also offered food to her parents and bade them farewell, saying, “I shall now follow the Buddha and return home. May my parents and husband remain here and diligently cultivate and recite, so that we may meet in the Western Land.” Having spoken, she passed away. Three days earlier, she had seen a lotus flower as large as the disk of the moon.

IN THE TANG DYNASTY, ZHANG ZHONGKUI

Zhang Zhongkui made his living by slaughtering chickens and thereby incurred karmic retribution. Suddenly, he saw a man dressed in red driving a flock of chickens toward him and commanding, “Peck! Peck!” The chickens gathered around and pecked him. After pecking him on all sides, they pecked his two eyes from above until they bled, causing him agonizing pain. A monk hung up an image of the Buddha for him, burned incense, recited the name of Amitabha Buddha, and told Zhongkui to recite it as well. Zhongkui recited single-mindedly. Suddenly, an exquisite fragrance filled the entire house, and he passed away joyfully.

IN THE TANG DYNASTY, ZHANG SHANHE

Mr. Shanhe made his living slaughtering oxen and incurred karmic retribution. As he approached death, he saw a herd of oxen speaking with human voices, saying, “You slaughtered us; now we have come to avenge ourselves.” Greatly frightened, Shanhe said to his wife, “Quickly invite a monk to come and save me!” The monk came and explained, “The Sutra of the Sixteen Contemplations says that if, as a person approaches death, the signs of hell appear, yet that person single-mindedly recites the Buddha’s name ten times, saying, ‘Namo Amitabha Buddha,’ he will immediately attain rebirth in the Pure Land.”

Shanhe said, “I am surely going to fall into hell!” There was no time even to hold an incense burner, so in his left hand he held a flame and in his right hand a handful of incense. Facing west, he earnestly concentrated upon reciting the Buddha’s name. Before he had completed ten recitations, Shanhe said, “I see Amitabha Buddha coming from the Western Land and bestowing upon me a jeweled seat.” Having said this, he passed away.

DURING THE LATER JIN, AT SHIJIN IN FENGXIANG COMMANDERY: MR. ZHITONG

Mr. Zhitong saw the Pure Land liturgy composed and transmitted by Great Master Zhizhe and was filled with immeasurable joy. He would not spit toward the west, nor would he sit with his back toward the west, but devoted himself wholeheartedly to diligent cultivation.

Later, he saw white cranes and peacocks flying in orderly ranks from the west. He also saw lotus flowers before him, some blooming and some still in bud, together with signs of radiant light.

Mr. Zhitong said, “White cranes and peacocks are birds of the Pure Land, while these radiant lotus flowers are the place where I shall take birth. The Pure Land has already appeared.”

He then rose, bowed to the Buddha, and passed away while gazing upon the Buddha. During his cremation, auspicious clouds of five colors gathered above the flames.

AT YONGMING MONASTERY IN THE EARLY YEARS OF THE KINGDOM

DHYANA MASTER YANSHOU

The Dhyana Master was named Yanshou and was originally from Danyang. He later went to Yuhang. As a child, he recited the Lotus Sutra. When he later served as a district official, he repeatedly took money from the public treasury. An investigation revealed that he had used all of that money to purchase living creatures and release them. The court judged that his crime merited death and led him to the execution ground. The Prince of Qian secretly sent someone to observe him, instructing, “If his countenance changes, behead him at once. If it does not change, return and report to me.”

Indeed, when the hour of execution drew near, his countenance did not change; instead, he appeared even more joyful and said, “By sacrificing one life, I have saved many lives. Even if I die, my heart is filled with happiness.”

The guard returned to court and reported this. The ruler then spared his life and permitted him to leave home and become a monk. While the Master was practicing meditation and contemplation, he saw Avalokitesvara pour amrita into his mouth. He thereby attained Avalokitesvara’s eloquence and could expound the Dharma without obstruction. Whenever he set brush to paper, a book was completed. He wrote works entitled the Anthology on the Common Return of the Myriad Virtuous Deeds and the Records of the Mirror of the School, among others, totaling several hundred fascicles. He served as abbot of Yongming Monastery on Mount Xuedou.

Each day he performed 108 recitations—honoring the Buddhas of the ten directions, the Buddhas of the three periods, the Seven Tathagatas, and the Eighty-Eight Buddhas, totaling 108 observances—and diligently cultivated the practice of rebirth in the Western Land. At the end of his life, he passed away while seated. After his cremation, a jeweled stupa was erected.

At that time, there was a monk who came every day to circumambulate and bow before the Master’s stupa. People found this strange and asked him why. The monk replied, “I am a monk from Fuzhou Commandery. When I became gravely ill, my spirit went to the underworld and arrived at King Yama’s palace. The king said, ‘Your allotted lifespan has not yet ended,’ and allowed me to return. Beside the palace I saw a portrait of a dignified and imposing monk. King Yama told me to bow before it and make offerings. I asked, ‘Who is depicted in this portrait?’ An official replied, ‘This is Dhyana Master Yanshou of Yongming Monastery in Hangzhou.’

“Everyone who dies must come to this place. Only this monk did not come here, for he had already attained rebirth in the highest grade of the highest rank in the Western World of Ultimate Bliss. Therefore, our king had this portrait made and enshrined here so that it might be honored with offerings and reverence.”

“When I heard this, I resolved to come here to circumambulate the stupa and pay homage.” From this, it may be seen that when a person diligently recites the Buddha’s name, King Yama in the underworld not only rejoices but also shows that person extraordinary reverence.

DURING THE SONG DYNASTY, IN MINGZHOU

THE MONK KEJIU

Kejiu regularly recited the Lotus Sutra, and so people called him Kejiu of the Lotus Sutra. Throughout his life, he cultivated the practice for rebirth in the Pure Land.

In the eighth year of the Yuanyou era, at the age of eighty-one, he passed away while seated. Three days later, he returned to life and related what he had seen in the Pure Land, just as described in the Sutra of the Sixteen Contemplations: on every lotus dais was clearly displayed the full name of the person who would be reborn there.

One purple-gold dais bore the inscription: “Kejiu of the Lotus Sutra, of Guangjiao Monastery in Chengdu Prefecture of the Great Song Dynasty, has been born here.”

Another golden dais bore the inscription: “Sun Shierlang of Mingzhou shall be born here.”

Another golden dais bore the inscription: “The Dais of Kejiu of the Lotus Sutra”—this dais was reserved for Kejiu of the Lotus Sutra.

Another silver dais bore the inscription: “The Dais of the female lay practitioner Xu Dao of Mingzhou”—this dais was reserved as the seat upon which Xu Dao would be reborn.

After Kejiu of the Lotus Sutra had related everything he had seen, he passed away once more. Five years later, Xu Dao died, and an extraordinary fragrance filled her house. Another twelve years later, Sun Shierlang passed away. Celestial music resounded melodiously as it drew near from the west, and only ceased after a long while.

DURING THE SONG DYNASTY, ON MOUNT KUAiji

MR. JIN TAIGONG

Taigong, whose personal name was Shi, made his living by fishing with nets. One day, he changed his occupation and devoted himself to reciting the name of Amitabha Buddha ten thousand times each day. He observed a vegetarian diet and cultivated the path without ever temporarily abandoning his practice. Later, though not ill, he said, “I see Amitabha Buddha together with Avalokitesvara and Mahasthamaprapta standing before the door. I am now going to the Pure Land.”

The following day, he said again, “I have seen a golden lotus come to welcome me.” Holding an incense burner, he sat calmly, formed a mudra, and passed away. Throughout the surrounding villages, near and far, everyone heard music and perceived a pervasive fragrance that lingered throughout the day without fading. This occurred in the sixth year of the Zhenghe era.

DURING THE SONG DYNASTY, IN TANZHOU

MR. HUANG DATIE

Mr. Huang Datie had originally been a soldier and worked as a blacksmith. Whenever he hammered iron, he continuously recited “Amitabha Buddha” without interruption.

One day, though not ill, he asked a friend from a neighboring village to write down a verse for him so that he could have it printed and distributed, thereby encouraging many people to recite the Buddha’s name. The verse was as follows:

Ding ding dang dang.

Jiu lian cheng gang.

Taiping xiang jin.

Wo wang Xifang.

Translation of the meaning:

Clang, clang; ring, ring.

Long refined, the iron becomes steel.

Peace is drawing near.

I am going to the Western Land.

After reciting the verse, he joyfully sat down and passed away as though falling asleep. This verse circulated widely throughout Hunan, and a great many people began reciting the Buddha’s name.

DURING THE SONG DYNASTY, IN LIN’AN PREFECTURE,

HEREN VILLAGE: MR. WU HUANG

Mr. Wu Huang had formerly been a monk but later returned to lay life. He married twice and had two children. He engaged in the wine and meat trades and took up every sort of occupation, even working as a kitchen servant for others.

Whenever he cut the throat of a chicken or slaughtered a duck or another living creature, he would hold it up in his hand and say, “Amitabha Buddha, quickly leave this body and take another birth.” He would then kill it while reciting the Buddha’s name several times. Whenever he sliced meat, he would recite “Amitabha Buddha” while cutting, and he constantly recited the Buddha’s name without ceasing. He taught the people in his village to recite sutras and perform repentance rites, and encouraged them to recite the name of Amitabha Buddha.

Later, a growth as large as a hen’s egg appeared above his eye, filling him with fear. He built a thatched hermitage, divided his possessions among his wife and children, and thereafter recited the Buddha’s name and practiced repentance day and night. In the autumn of the twenty-third year of the Shaoxing era, he told his relatives in the village, “Tomorrow, at the hour of the Dog, I, Huang, shall depart for the Western Land.”

People thought he was joking and laughed. Huỳnh gave away all his bowls, pots, and dishes. On the afternoon of the following day, he told a Dharma friend named Hạnh Bà, “Now my departure is drawing near. Please recite the Buddha’s name aloud to assist me.” He exchanged his cloth robe for wine, drank it, and immediately wrote this verse:

Plays and wine are all empty; why inquire into the profound Chan school?

Today, take good care; tomorrow, the cool breeze.

Meaning in translation:

Plays and wine are originally empty; why inquire into the Chan school?

Today, take good care; tomorrow, the cool breeze.

The general meaning of this verse is as follows. The line “Plays and wine are originally empty” says that the myriad dharmas are free and unobstructed, with nothing to which one clings; what further cultivation is there that one must laboriously inquire into the Chan school, the practice of meditation?

The line “Today, take good care” speaks of the cause: reciting the Buddha’s name with utmost sincerity.

The line “Tomorrow, the cool breeze” speaks of the result of reciting the Buddha’s name: attaining liberation or being reborn in the Pure Land.

After writing the verse, he sat firmly, joined his palms, and recited the Buddha’s name. He called out once, “The Buddha has come!” and immediately ceased breathing.

IN THE SONG DYNASTY: LADY JINGWANG

During the Yuanyou era, Lady Jingwang and her three maidservants diligently cultivated the recitation of the Buddha’s name. One of the maidservants was negligent, so the lady rebuked and dismissed her. The maidservant repented, awakened, and practiced diligently. After a long while, she told the other maidservants, “Tonight I shall be reborn in the West.”

Indeed, that night an extraordinary fragrance filled the house, and the maidservant died without illness. The next morning, several fellow maidservants who served in the same household came to inform the lady: “Last night I dreamed that the deceased maidservant returned and asked me to convey these words of farewell to you: ‘Through the grace of the lady’s instruction and rebuke, I cultivated the Western practice of Buddha-recitation. Now I have attained rebirth there, and my gratitude for your virtue is immeasurable.’”

The lady replied that she did not believe it, saying, “Only if she causes me to have the same dream will I believe it.”

Indeed, late that very night, the lady dreamed that the departed maidservant returned and personally expressed her gratitude, saying exactly what she had said before: that through the lady’s instruction and rebuke she had cultivated the Western practice, and so forth.

The lady asked, “Would it be possible for me to go to the West?” The maidservant replied, “Yes, but you must follow me.” The lady followed her and saw vast lakes and ponds filled with red and white lotus flowers, large and small, scattered everywhere. Some blossoms were withered, some were dried up; they were of many different kinds.

The lady asked, “Why is this so?”

The maidservant replied, “All these represent people in the world who have resolved to cultivate for rebirth in the West. As soon as one gives rise to a single thought of aspiration, a lotus flower appears in the pond. If one’s resolve is diligent, the lotus blooms more splendidly each day, until it grows as large as a wheel. If one’s resolve retreats, the lotus withers more each day, until at last it decays and falls.”

Next, she saw a man seated upon a lotus flower, the trailing panels of his robe fluttering as he moved to and fro, his body adorned with a jeweled crown and necklaces. The lady asked, “Who is this person?” The maidservant replied, “That is Master Yang Jie.” She then saw another person seated upon a lotus pedestal. The maidservant pointed and said, “And this is your uncle Ma Yu.”

The lady asked, “Where shall I be reborn?” The maidservant led her several miles farther on. In the distance, she saw a golden pedestal emitting brilliant rays of light. The maidservant said, “This is precisely the place where you, my lady, will be born by transformation in the highest grade of the highest level.” The lady then awoke. She inquired about Yang Jie and Ma Yu and learned that Jie had already died, while Yu was still alive and well.

Thus, one should know that those who cultivate diligently without regressing may still dwell bodily in the Saha world, while their consciousness has already taken lodging in the Pure Land.

Later, on the lady’s birthday, she held an incense burner and stood before the image of Avalokitesvara, lighting incense, making offerings, and praying.

Her children and grandchildren prepared ceremonial offerings to wish her longevity, but they found her standing upright and solemn before the image of Avalokitesvara Bodhisattva. On looking more closely, they discovered that her spirit had already departed and only the body remained.

IN THE SONG DYNASTY: THE DISTRICT LADY AVALOKITESVARA

The District Lady, whose family name was Wu, was married to Lü Hong, an Assistant Director, who had also awakened to Buddhist principles. Husband and wife both observed vegetarian precepts and devoted themselves to cultivation. Lady Wu had two maidservants who likewise abstained from pungent foods, fish, and meat, and devoted themselves steadfastly to Buddhist practice.

One day, one of the maidservants, who delighted in and aspired to the principles of Chan meditation, reached the end of her retributive body. Returning the body of the four great elements to the dusty world, she embraced her joyful spiritual nature and, while speaking and laughing, her spirit emerged from her body as a cicada sheds its shell. The second maidservant observed the precepts with painstaking diligence.

At times she would not eat for an entire month and would drink water only once a day. Lady Wu recited the Avalokitesvara mantra and drank only a bowl of cool water. Suddenly, the maidservant saw three golden lotus flowers supporting three pairs of feet.

Several days later, she saw a knee of a Buddha. Several more days later, she saw the torso of a Buddha. After another three days, she saw the faces and eyes of the Buddha and bodhisattvas.

Upon examining the three golden lotus flowers, she perceived Amitabha Buddha in the center, with the two bodhisattvas Avalokitesvara and Mahasthamaprapta on either side.

She also clearly saw all the roads, palaces, and realms of that land, as distinctly as something visible in the open palm of one’s hand. It was manifestly a Pure Land.

Lady Wu questioned the maidservant in detail. The maidservant replied, “That Western land is wholly pure and inhabited only by men, who walk in meditation and enjoy themselves; there are no women there.”

Lady Wu further asked, “How does the Buddha in that land teach the Dharma?” The maidservant replied, “I have only just attained the divine eye, which enables me to see, but I have not attained the divine ear and therefore cannot hear. Thus, I can only see people asking the Buddha questions and the Buddha replying. When the Buddha points, I can see him pointing. But I cannot hear how the Buddha teaches the Dharma.”

Lady Wu asked, “The divine eye is the eye that sees, and the divine ear is the ear that hears. Why do you say that you can only see but cannot hear?”

She replied, “I have not yet realized the faculty of the divine ear. It is like a person who has ears but is deaf: although that person has ears, they cannot hear. Having realized the faculty of the divine eye is like a person whose diseased eyes have healed and regained their brightness; naturally, whatever that person looks upon is seen clearly.”

The maidservant said, “For three full years I have seen these things, and there has never been even the blink of an eye when they were not present before me.” She then suddenly fell ill and said of her own accord, “I am going to be reborn there.” As soon as she had spoken, she ceased breathing.

Lady Wu, through the passing of spring and autumn, single-mindedly revered Avalokitesvara and entrusted her whole heart and the matter of birth and death to the bodhisattva, and miraculous responses appeared. In her quiet chamber, she would set out several dozen jars, vats, and bottles and fill them with water. Then, holding a willow branch in her hand, she would recite the Great Compassion Dharani and see Avalokitesvara emit light within the water vessels. When sick people drank that water, they immediately recovered. Because the dharani had been recited over it, the water remained unspoiled and without foul odor even after several years; it did not freeze even during the season of Great Cold.

Therefore, people of the time honored her with the title “District Lady Avalokitesvara.”

IN THE SONG DYNASTY: LADY FENG

(A woman whose husband held official rank was, according to ancient custom, called a lady.)

The Lady, whose Dharma name was Faxin and who was posthumously honored with the title Junior Preceptor, was the daughter of Xu Xun and married Chen Sigong, an official serving as an emissary. She was often ill in childhood, and after her marriage her illness became even more severe. An eminent physician said, “This illness lies beyond the province of medicine” (meaning that no medicine could cure it). One day, the Lady went to a monastery and, upon meeting Chan Master Cishou Shen, asked him how her illness might be cured. Master Shen instructed her to observe a vegetarian diet and be mindful of the Buddha. The Lady then renounced all pungent and bloody foods and spread out her ornaments and many precious garments before the stupa and Buddha hall as offerings to the Buddha.

She devoted herself wholly to the Dharma gateway of the Western Land: while walking, her mind was on the Western Land; while sitting, on the Western Land; while eating or resting, on the Western Land; whether speaking or silent, moving or still, on the Western Land; while drawing water or offering flowers, on the Western Land; while reciting sutras or traveling, on the Western Land. Even the slightest wholesome deed performed in a moment of respite she dedicated as a bridge and ferry for rebirth in the Western Land. Throughout ten full years, she never showed the slightest indolence. Her mind became peaceful, her body healthy, and her spirit vigorous and radiant. Everyone revered her, and thus a long time passed. One day, she suddenly wrote this verse:

Following conditions, borne along by karma, these many years,

In vain I have been an old ox made to plow the fields.

Now I shall gather body and mind and swiftly return home,

Lest my nostrils be pierced and led about by others.

Meaning:

Following conditions, entangled in karma, for so many years,

In vain an old ox, compelled to plow the fields.

Gathering body and mind, I shall soon return home,

So that my nostrils need no longer suffer another’s ring.

Her relatives found this strange and did not understand what she meant. The Lady replied, “I have composed a verse about the Western Land. What is there to find strange?” Soon afterward, she fell ill and lay down.

As soon as her breathing became slightly labored, she forced herself to sit up and said, “My body is passing into the Pure Land. Before me I pay homage to Amitabha Buddha; Avalokiteshvara looks upon me from the left, and Mahasthamaprapta watches from the right. Hundreds of thousands of myriads of kotis of pure disciples of the Buddha bow their heads to welcome me home to that land.” She also saw palaces, forests, ponds, and wondrous jeweled radiance, exactly as described in the Avatamsaka Sutra and the Sutra of the Sixteen Contemplations.

That night, the members of her household perceived an extraordinary fragrance, rich and pervasive, unlike any fragrance they had ever known in this world. The next morning, as usual, her maidservants and young attendants came to serve and wait upon her. But they saw only that she had left behind a mansion of gold and jade—her body composed of the four great elements—while her consciousness had departed elsewhere.

Cremation rites were performed for three days, yet her body appeared just as it had when she was alive.

NAMO FUNDAMENTAL TEACHER SHAKYAMUNI BUDDHA

END OF VOLUME FIVE