龍舒增廣淨土文

Those who practice Chan meditation for the most part do not believe in the Pure Land, saying that to cultivate the Pure Land is to grasp at appearances. They wish only to point directly at a person's mind, to see one's nature and become a Buddha.

These words are excellent, yet they are by no means easy to fulfill, and they have given rise to grave harm. Therefore now I (Vương Nhựt Hưu) shall make plain the harm done by those who practice Chan, and shall cite their stories as proof of the Dharma, so that practitioners who do not know the essential point of the Pure Land may also be instructed herein. For this reason this volume is called "DISPELLING DELUSION AND RETURNING TO THE ESSENTIAL."

IN THE SONG DYNASTY, MASTER THANH THẢO ĐƯỜNG, WHOSE LATER BODY WAS DUKE TĂNG LỖ

In the dynasty of the Song there was a Master Thanh Thảo Đường. While he was still alive, past ninety years of age, there was a woman of the Tăng household who often came to offer vegetarian meals and to give robes and goods to the monk. The monk Thanh Thảo Đường, grateful to her, then said: "This old monk shall become a son for the lady."

As the days passed and the months went by, spring waned and autumn came, and one day that woman gave birth to a son. Remembering the words spoken before, she at once sent someone to inquire after Master Thảo Đường, but he had already passed away in sitting meditation. The son she had borne was then named Duke Tăng Lỗ.

Because in a former life Duke Lỗ had been a teacher who cultivated merit and cultivated wisdom, therefore now, though young in years, he passed the highest examinations and afterward rose in office to the rank of Prime Minister. Looking at the worldly realm, none surpassed him.

Yet although it was so, this too was a mistake. Why? Because in this worldly affair, wealth and honor do not last long; when the merit is exhausted, it is gone. Moreover, one must follow the karmic conditions into the cycle of rebirth, with never a moment of cessation. It is better to recite the Buddha's name and be born straightaway in the Western Land, to see the Buddha and put an end to birth-and-death, which is the great matter, and then to return and become Prime Minister—even that would not be too late.

Therefore, although he entered the womb and received birth, his own single spiritual nature was not benighted. For this reason, although he dwelt in the realm of the cycle of rebirth, he was not subjected to that cycle, and coming and going upon the road of birth-and-death he remained at ease. But not yet having attained the cessation of birth-and-death, he clung tightly to the memory of kindness and gratitude, and for another's sake became a son; thus he could not escape a mind of affectionate attachment, ever abiding in the cycle of rebirth—truly this was a grave miscalculation.

MASTER GIỚI, WHOSE LATER BODY WAS ĐÔNG PHA

The Chan Master Giới of Ngũ Tổ Temple was the former body of Đông Pha, and the proofs of this correspondence are not merely one. Because of his cultivation in a former life, in this present life he was endowed with intelligence beyond other men. Yet because his nature was habituated to the five poisons (the pleasures of the five desires), which had accumulated and were not removed, therefore in this present life, though his mind was subtle and his poetry skillful, he suffered banishment and reproach (posted to outlying districts for six years). This too was a grave error.

If in his former life, while being a teacher who practiced Chan, he had also together cultivated the Western Land, then he would surely have attained birth in the Pure Land, accomplishing great merit and great wisdom—how then would he have been born again into this world to undergo so much suffering and affliction?

Yet it is heard that one day, when Đông Pha went to take up a post in the South, he carried with him an image of the Buddha Amitābha. When someone asked him the reason for this, he answered: "This image is the documented evidence of my birth in the Western Land."

If it is indeed so, then in this matter Đông Pha attained the right course. This too was a wholesome root planted in a former life; therefore now he was more enlightened than others, and was thereby able to awaken to this principle.

I (Vương Nhựt Hưu) have heard that Lỗ Trực, in a former life, was a woman who recited the Lotus Sutra. Because of the merit of reciting the sutra, in this present life he was intelligent and held official rank. This too was following the karmic conditions and coming to this world.

Had he been born in the Western Land, how could it have been merely thus!

MASTER TRIẾT, WHOSE LATER BODY HAD MUCH SORROW AND SUFFERING

There was a Chan Master Triết, abbot of Đại Sát Temple in the capital city, who for forty years did not sleep but sat in meditative concentration, suffering hardship in this way. When he passed away, he likewise sat and entered nirvāṇa, and after his paper robe was burned in cremation, relics (śarīra) came forth. There was an official at court who paid thirty thousand to buy that paper robe—because the robe contained relics.

Alas! The efficacy of his Chan practice was such as this. Had he cultivated the Western Land, he would surely have attained the stage of a non-retrogressing Bodhisattva, and upon the road of birth-and-death would have remained at ease. Then, returning to this world to deliver and save sentient beings, there is nothing he could not have done. Because he did not know how to cultivate this Dharma, he was therefore born into a house of great wealth and honor, and throughout a lifetime endured much sorrow and suffering—how pitiable indeed! Even though he enjoyed great wealth and honor, in the end there comes a time when it is exhausted, and he returns, as before, to the cycle of rebirth.

Someone may ask: Master Triết's diligent and ardent cultivation was such as this; for what reason must he in this present life endure so much sorrow and suffering?

Vương Nhựt Hưu answers: The Buddha has said:

Dã linh bá thiên kiếp

Sở tác nghiệp bất vong

Nhân duyên hội ngộ thời

Quả báo hườn tự thọ

Which means:

Even through a hundred thousand kalpas,

The karma one has created is not lost;

When the causes and conditions meet,

The fruit of retribution is borne by oneself.

The Great Master Vĩnh Gia also said: "When birth-and-death is ended, the karmic hindrances of old are originally void; but if they are not yet ended, then by principle one must constantly repay former debts." Because Master Triết had never been able to end birth-and-death, the great matter, in this present life, although born into a house of great wealth and honor—which was precisely the aspiration of his former life—he must therefore endure much sorrow and suffering. This is precisely the moment when the causes and conditions meet, and he must repay former debts running to a thousand hundred lifetimes.

Had he been born in the Western Land, then the former debts would not need to be repaid. Why? Because birth-and-death would be at ease, and so although he might enter into all the realms of birth-and-death of sentient beings to perform the great work of deliverance, his one true nature would never be benighted; he would attain transcendence beyond the three realms—how then would he still have to repay former debts?

Moreover, consider that Master Triết, with all his diligent and ardent cultivation, still could not transcend beyond the three realms. Is this not because the three realms are too lofty, that sea of suffering too vast, the surging of those waves and billows too swift, so that it is by no means easy to transcend them?

To cultivate the Western Land and attain transcendence beyond the three realms is by the power of the Buddha. Having the power of the Buddha to protect and sustain one, yet not relying upon it, is no different from a poor man, starving and cold, who sees one who is wealthy and noble yet will not rely upon him.

This Nhựt Hưu pities him greatly.

MASTER CỔ, WHOSE LATER BODY WAS IMMERSED IN WEALTH AND HONOR

There was an Elder Huệ Cổ, who first was abbot of Thái Bình Temple in Thư Châu, and afterward went to dwell at Đại Sát Temple in Triết Đông; he too was among the venerable elders within the mountain gate.

After his death he was straightaway born into the house of a Prime Minister, and though young in years he passed the highest examinations, his life being most glorious and distinguished. Yet this too was a very great miscalculation. Why? In a former life he kept the vegetarian precepts, in this life he eats meat—will he then say that eating meat is delicious? In a former life he was pure in cultivation, in this life he draws near to sensual desire—will he then say that sensual desire is beautiful? In a former life he practiced meditative concentration, in this life he enjoys wealth and honor—will he then hold that wealth and honor are right? It is like a great elephant sinking in the mire: with every step it takes, the deeper it sinks—how wretched, how utterly wretched!

The Śūraṅgama Sutra says: "When the ear and the sound heard are both ended, the hearing too is ended and does not abide. The mind that is aware and the realm that is the object of awareness become void, and when the awareness of voidness is itself complete, the nature of awareness is perfected."

This means: When the object of hearing has been utterly exhausted, the mind of hearing too is utterly exhausted and does not abide. Therefore it is said that although one enjoys the pleasures of this world, they are no different from the non-abiding spoken of above. That non-abiding of before—since it does not abide, it is the past; and the past does not last long.

Furthermore, when there is a mind capable of awareness and a realm of dust that is the object of awareness, in the end these too return to voidness. To be void is to be unreal. Truly attaining here, where there is voidness and yet awareness, then the nature of true awareness is utterly perfected, and one no longer falls into degradation.

Had Master Cổ awakened to this principle (true awareness), he would assuredly not have been born into the house of a Prime Minister.

Even had he not yet clearly awakened to his true nature, had he but cultivated the Western Land, he would swiftly have escaped the cycle of rebirth—and that too would have been attained.

The Śūraṅgama Sutra says: "A practitioner in the world is like settling muddy water. Though the settling makes it clear, the muddy dregs have not yet been removed; stir it, and it becomes muddy again." This is the meaning of Master Cổ.

But to be born in the Western Land, to see the Buddha and attain the Way, and then to return and be born into this world, is like having removed the muddy dregs so that one obtains purely a single kind of clear water; though one stir it, it will be muddy no more. Therefore, even one who is a venerable elder, if he has not yet awakened to the human nature, still must not fail to cultivate the Western Land. Observing this story of Master Cổ is enough to serve as a mirror for later generations.

THE WESTERN LAND IS LIKE PRESENTLY RECEIVING OFFICE

It is like a man who has a minor office but is not content with it, and who therefore wishes to study and become a high official (the Principal Graduate)—that aspiration of his is indeed good. Yet the rank of Principal Graduate cannot be assured; it is better to take up at once the minor office while studying. If he passes and attains the high office, it is like embroidering flowers upon brocade; and if he does not attain it, he still does not lose his portion as an official.

One who cultivates the Western Land is like a man who takes up a minor office at once. To study at the same time is the analogy for cultivating the Western Land while also cultivating the practice of Chan. Not attaining the high office is the analogy for one practicing Chan who has not yet clearly awakened. The not losing—being an official—is the analogy for swiftly escaping the cycle of rebirth and enjoying the great bliss.

Having been born in the Western Land, seeing the Buddha and hearing the Dharma, by what principle could there be no great awakening? Therefore the teaching of the Western Land must not be abandoned.

THREE BODHISATTVAS CULTIVATING TUṢITA

In the Treatise of the Ten Doubts by the Venerable Trí Giả, there is cited the story of three Bodhisattvas who cultivated the practice of mindfulness of the Buddha, seeking birth in the Tuṣita heaven.

1 - The one named Vô Trước

2 - The one named Thế Thân

3 - The one named Sư Tử Giác

These three Bodhisattvas made a pact with one another, saying: "Among the three of us, whoever is born in Tuṣita first and sees the Buddha Maitreya shall at once return to bring back the news."

At that time Sư Tử Giác died first, but for several years no news was heard. Next Thế Thân passed away, and after three years he returned to bring word, saying: "I was born in Tuṣita, paid homage to the Buddha Maitreya, and heard him expound the Dharma; only one day had passed when I hastened back to bring you the news." How strange that one day in the Tuṣita heaven is three years in the human world!

Vô Trước asked: "And how fares the Venerable Sư Tử Giác?"

Thế Thân answered: "He was born in the outer court of Tuṣita, became attached and immersed in the heavenly music, and so could not see the Buddha."

Now consider that these three Bodhisattvas, cultivating for Tuṣita, still had greed and attachment, and were unable to see the Buddha—this is the very root of the cycle of rebirth. Therefore one knows that Tuṣita is difficult to cultivate and there is falling into degradation, unlike the Western Land, which is easy to cultivate, and where there is no falling into degradation.

The Venerable Trí Giả further said: "There are those who see the Buddha Śākyamuni yet do not attain the Way; but among those who cultivate the Western Land and see the Buddha Amitābha, there is not a single one who does not attain the Way." This then is enough to know that the Buddha Śākyamuni and the Buddha Amitābha—the power of their vows, their merit, and their awesome spiritual might—are not equal in their greatness and smallness.

Therefore the Bodhisattva of Great Loving-Kindness said: "Among the Buddhas of the ten directions and the three times, Amitābha is the foremost. Reciting his name dissolves all transgressions, and one straightaway attains birth in the Pure Land"—this is so.

THE LOTUS-RECITING NUN, WHOSE LATER BODY BECAME AN OFFICIAL'S ENTERTAINER

The official Âu Dương, named Vĩnh Thúc, served as Magistrate of Vĩnh Châu. There was an official's singing girl from whose mouth there often wafted the fragrant scent of lotus flowers. At that time there was a monk who knew her past lives, and who said: "This girl in a former life was a nun who recited the Lotus Sutra for ten years; because of a single mistaken thought, she has come to such a state as this."

The monk further asked: "Then do you remember reciting the Lotus Sutra?"

She answered: "Since I lost my chastity until now, where have I had leisure to recite it?"

The monk took the Lotus Sutra and handed it to her, and she read and recited it like flowing water; but when he handed her another sutra, she could not read it. By this it is known that the monk's words were worthy of belief.

Had this nun known how to cultivate the Dharma-gate of the Western Land, then the highest grade of the highest birth would surely have been attained. Because she did not know it, she fell into degradation to the point of becoming a singing girl—how can one not pity her! By this it is known that to be able to take this Dharma-gate of the Western Land and teach others to cultivate it brings merit of rescue and aid that is very great—how could its blessings and virtue be easily measured?

THE SECTION OF PREFATORY DISCOURSE

From the moment of birth until we descend into the grave, we drift adrift like shadows in search of a truth that we believe exists. Just born into the world, we cry; and we cry again when we must depart from life. Driven by an unseen force, we jostle shoulder to shoulder upon the earth to perform gestures of no depth. Thus the Buddha taught:

"Upon the road of seeking the truth, you shall believe only that which you yourselves, after reasoning, recognize to be correct, to be in accord with what is right, not contrary to your own heart, and consistent with present circumstances. The chronicles and the sages are not sufficient guarantee if your own heart does not assent, or does not yet hold it to be correct.

Even with regard to the teaching of the Buddha it is so: the essential is that you strive to seek and search ever onward, and on some morrow, if you come to a fuller understanding and perceive that there is something more correct, then do not hesitate to relinquish that which today you have believed."

NAMO TO THE ORIGINAL TEACHER ŚĀKYAMUNI BUDDHA

END OF VOLUME SEVEN