龍舒增廣淨土文

In the Eastern Jin dynasty, Dharma Master Huiyuan first advocated the practice of the Pure Land teaching.

During this dynasty, Vice Minister Wang Minzhong and Layman Yang Lu compiled the “Accounts of Miraculous Responses,” containing more than two hundred accounts, which were engraved and circulated. There is not enough space here to copy them all; only brief accounts are given of those who observed vegetarian fasting and upheld the precepts, those of middling capacity, many evildoers, and those who practiced the Pure Land teaching while suffering from illness—all of whom likewise attained rebirth there. Altogether, there are more than thirty accounts. They are presented to awaken faith in those who practice the Pure Land teaching.

EASTERN JIN DYNASTY—DHARMA MASTER HUIYUAN

During the Eastern Jin dynasty, there was a monk named Huiyuan, a native of Yanmen. He went to Mount Lu and, together with Liu Yimin and others, formed the Lotus Society.

The Society comprised two hundred and thirty monastics and laypeople, who joined together as companions in Pure Land practice, aspiring one day to be born within lotus blossoms.

Dharma Master Huiyuan purified his mind and practiced visualization. During the first eleven years, he saw the excellent marks of Amitabha Buddha three times, yet kept these visions to himself and did not speak of them. 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 circular radiance appeared innumerable transformed Buddhas, while the two bodhisattvas Avalokitesvara and Mahasthamaprapta stood in attendance on either side. He also saw streams of water from which light radiated in four directions. Each stream flowed upward and then downward, naturally proclaiming the Dharma teachings of suffering, emptiness, impermanence, and non-self, just as described in the Sutra of the Sixteen Contemplations.

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

Then Huiyuan looked and saw the monks Buddhabhadra, Huichi, and Tanshun standing beside the Buddha. They stepped forward, bowed to Dharma Master Huiyuan, and said, “Your aspiration was established before ours; why have you come here so late?” Huiyuan saw everything distinctly and committed it carefully to memory. He related it to his disciples, saying, “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 more. Surely the time for me to return to the Pure Land has arrived.”

The following day, he became slightly ill; seven days later, he entered quiescence.

To recount his life: while still young, he read widely in the sutras and histories and was thoroughly versed in the writings of Laozi and Zhuangzi. One day, he went to Mount Taihang and heard Dharma Master Dao’an lecture on the Prajnaparamita Sutra. He suddenly awakened and said, “The diverse doctrines of the nine schools are all merely chaff. None can compare with the transcendence of the Buddha’s sutras.” Thereupon, Huiyuan requested ordination and attended upon Dao’an to study the Way. Later, he returned to Mount Lu, where he practiced for thirty years without leaving the mountain. He lived to the age of eighty-two.

EASTERN JIN DYNASTY—LIU YIMIN

Chengzhi, styled Zhongsi and known by the sobriquet Yimin, practiced pure karma together with Dharma Master Huiyuan. He devoted himself to 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 entire ground turn golden. He practiced on the mountain for fifteen years. At last, while visualizing and recollecting the Buddha, he saw Amitabha Buddha’s golden body, resplendent with radiant light, extend an arm and enter his dwelling. Chengzhi joyfully shed tears and said, “How fortunate I am that the Tathagata has come to anoint the crown of my head and cover me with His robe!” The Buddha then touched his head with His hand and covered his body with a kasaya robe.

One day, while visualizing and recollecting the Buddha, he again saw himself enter the great seven-jeweled pond. Within it were blue lotus blossoms, and the water was perfectly clear, seemingly without shore or boundary. In the pond was a person with a circular radiance about his head and the mark of the swastika upon his chest. Pointing to the water, he said, “This is the water of 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 the water’s fragrance issuing from his pores. He then said, “The conditions for my rebirth in the Pure Land have now matured.”

All the monks of the Mount Lu community assembled. Chengzhi went before the Buddha image, lit incense, raised it to his forehead, and made this prayer: “Through Shakyamuni Buddha’s bequeathing of the scriptural teachings, I have come to know of Amitabha Buddha. I therefore offer this incense first to Shakyamuni Tathagata, next to Amitabha Buddha, and then to all the Buddhas and bodhisattvas in the Lotus Sutra assembly, as well as to all the Buddhas and bodhisattvas throughout the ten directions. May all sentient beings be born together in the Pure Land.”

Having completed his prayer, he bade farewell to everyone. Facing west, he sat firmly in the full lotus posture, closed his mouth, stilled his breath, and entered quiescence. He lived to the age of fifty-nine.

EASTERN JIN DYNASTY—GUAN GONGZE

Gongze was a member of the White Lotus Society, Dharma Master Huiyuan’s community for Pure Land practice. After Gongze passed away, a friend of his received news of him while conducting a seven-day vegetarian memorial service for his deliverance at White Horse Monastery in the Eastern Capital. He saw all the trees, groves, temples, and hermitages suffused with a golden hue. From the midst of space, a voice called out, saying, “I am Guan Gongze. For a long time, I prayed to attain rebirth in the jeweled Land of Ultimate Bliss. Now that I have attained rebirth there, I have returned to inform my friend.” After saying this, he vanished and was seen no more.

JIN DYNASTY—HANLIN ACADEMICIAN

ZHANG KAN

Throughout his life, Zhang Kan performed meritorious deeds and deeply revered the Buddhist path. He vowed to recite the Great Compassion Dharani one hundred thousand times and aspired to be born in the Western Land. Just as he completed the recitations, being already over sixty years old, he suddenly felt ill. Holding his prayer beads, he recited the name of Amitabha Buddha. He then told those around him, “The Western Pure Land has appeared in the western room of this house. Amitabha Buddha is seated upon a lotus throne. My grandson, ‘Er,’ is within a lotus blossom in the seven-jeweled pond, upon golden ground made entirely of golden sand, joyfully bowing to the Buddha.”

After saying this, he continued reciting the Buddha’s name and soon passed away. “Er” was the name of Kan’s grandson, who had died at only two or three years of age and had attained rebirth in the seven-jeweled pond.

SONG DYNASTY, JIANGLING

THE MONK TANJIAN

Tanjian practiced with great care and constantly vowed that, after this life, he would be born in the Land of Peace and Nurture, the Pure Land, and behold Amitabha Buddha. Thus, whenever he performed even the slightest wholesome 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 and purify your thoughts, so that your bodily karma and verbal karma may also become completely pure and adorned.” The Buddha then took a lotus blossom from a vase and gave it to him to hold.

When Tanjian emerged from concentration, he related the vision to the monks in the monastery and bade them farewell. Then, in the stillness of the night, he walked alone beneath the eaves, fingering his prayer beads and reciting the name of Amitabha Buddha. As the fifth watch approached, his recitation grew increasingly loud as the night deepened.

At daybreak, as was customary, his disciples came to attend him and inquire after his well-being. They found him seated motionless in the full lotus posture. Drawing near to examine him, they discovered that he had entered quiescence, though his body still retained some warmth.

SOUTHERN QI DYNASTY, YANGDU

THE MONK HUIJIN

When Huijin was over forty years old, he vowed to recite the Lotus Sutra. Just as he took up the scripture, he became ill. He then vowed to have one hundred copies of the Lotus Sutra transcribed as repentance for his karmic hindrances. He solicited funds to purchase paper, and as soon as the transcription of the sutras 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 in empty space, saying, “The work you have undertaken is now complete, and your vow has likewise been fulfilled. The one who shall be reborn in that Pure Land—if not you, then who?”

Huệ Tấn said, “I dare not aspire to the highest grade. If only I may attain the lowest grade, I shall nevertheless attain the stage of non-retrogression.”

Then, in the third year of the Tề Ninh era, Tấn passed away naturally, without illness, at the age of eighty.

DURING THE LATER WEI DYNASTY, AT BÍCH CỐC

THERE WAS A MONK NAMED ĐÀM LOAN

Đàm Loan first met the recluse Đào, who gave him ten fascicles of scriptures on immortality. Loan was delighted and felt certain that he had obtained the method of attaining immortality.

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 gave him a copy of 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. High station and disgrace, honor and humiliation, loss and gain, calamity and blessing, success and failure, nonexistence and existence—all will no longer bind you.

This is longevity. There is longevity measured in stone kalpas, and longevity measured by the sands of the Ganges. Yet the stone kalpas and the sands of the Ganges still have 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.”

Đàm Loan’s faith deepened further. He burned the scriptures on immortality and devoted himself exclusively to practicing according to the Sutra of the Sixteen Contemplations. Though time passed swiftly through bitter winter cold and blazing summer heat, and though illness afflicted his body, never once did he lose heart, retreat, or become indolent. The ruler of Wei esteemed his aspiration and praised him as one who knew how to cultivate himself and transform others, widely propagating the Pure Land Dharma gate. He therefore bestowed upon him the title Thần Loan.

One day, Thần Loan told his disciples, “You must never fail to fear the suffering of the hells; you must never fail to cultivate the wholesome karma leading to the nine grades of lotus rebirth.” He then instructed his disciples to recite aloud, “Namo Amitabha Buddha.”

Thần Loan turned to face west, closed his eyes, bowed his head, and passed away. At that time, both the Sangha and the laity heard celestial music coming from the western quarter of the sky. Only after a long while did it cease.

DURING THE SUI DYNASTY, AT KHAI GIÁC MONASTERY

THERE WAS A MONK NAMED ĐẠO DŨ

Đạo Dũ recited the name of Amitabha Buddha while carving a sandalwood image of the Buddha three inches tall. After completing it, he died, but seven days later he revived and related the following account.

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

I replied, “If the mind conceives it as large, it is large; if the mind conceives it as small, it is small.” As soon as I finished speaking, the image became so vast that it filled all of empty space.

The Buddha then said, “Return to your homeland and bathe with fragrant water. Tomorrow, when the morning star rises, I shall come to welcome you.” When the appointed time arrived, he indeed saw transformation Buddhas coming to welcome him, their radiant light illuminating the entire house. Everyone present heard and saw these signs as Đạo Dũ passed away. This occurred in the eighth year of the Khai Hoàng era.

DURING THE TANG DYNASTY, IN THE IMPERIAL CAPITAL

THERE WAS A MONK NAMED THIỆN ĐẠO

During the Trinh Quán era, Thiện Đạo encountered the assembly established by Chan Master Tây Hà Xước for cultivating the nine grades of rebirth in the Pure Land. He asked to join their practice and applied himself diligently to austere cultivation, as though extinguishing a fire burning upon his head. Whenever he entered the hall to worship the Buddha, 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 continued reciting until he perspired. In this way, he demonstrated the utmost sincerity with which he devoted himself to the Buddha.

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

He practiced the Pratyutpanna method of reciting the Buddha’s name while standing, the practice of walking recitation, the practice of worshiping the Buddha while bowing and reciting, and the Vaipulya method of reciting the Buddha’s name to attain right concentration.

Some say that the Pratyutpanna practice means uninterruptedly and purely reciting the Buddha’s name with all three karmic activities of body, speech, and mind.

He adopted these methods of Buddha-recitation as his personal responsibility, carefully observing the practices without transgression. He did not look at women, did not seek fame or profit, and completely avoided contentious debate.

Whenever he performed Buddhist services, he made offerings with a purified body. Any surplus food or clothing he gave to those in need. When there were delicacies such as 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 depicting the Pure Land.

Whenever he saw a dilapidated monastery or a ruined stupa, he repaired it. He lit lamps as offerings to the Buddha, maintaining their light year after year without allowing it to go out. 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 remained unchanged in this conduct. He did not travel together with the assembly, lest worldly matters be discussed and the right practice thereby become deficient or transgressed. Gradually, he transmitted the Pure Land Dharma gate to countless practitioners.

At that time, someone came and asked, “Is it truly the case 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 naturally issued from his mouth. When he recited ten times, and even up to one hundred times, rays of light appeared in the same way.

He often used the following verse to encourage 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.

Translation of the meaning:

Gradually the hair turns white and the skin grows wrinkled;

The legs totter, and one shuffles like a ghostly stork.

Even if gold and jade fill the house,

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

Even if one enjoys a thousand kinds of pleasure,

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

There is only the direct path of cultivation:

One phrase, “Amitabha Buddha,” is what you may take with you.

It is further related that Emperor Cao Tôn, seeing that he practiced diligently and never retreated from beginning to end, and that rays of light often issued from his mouth whenever he recited the Buddha’s name—causing all the people of Tràng An, the imperial city, to emulate his practice—recognized this as a manifestation of a peaceful age. The emperor rejoiced, praised him, and bestowed upon his monastery the name Quang Minh Monastery.

Some say that Thiện Đạo was a transformation body of Amitabha Buddha. Others say that the later incarnation of Thiện Đạo was Great Master Pháp Chiếu.

DURING THE TANG DYNASTY, IN THÁI CHÂU

THERE WAS A MONK NAMED HOÀI NGỌC

Throughout his life, Hoài Ngọc cultivated the pure karma of Buddha-recitation for nearly forty years. In the first year of Emperor Thiên Bửu’s reign, while Ngọc 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, had come. Among them was one person holding a silver lotus pedestal, who approached and presented it to Hoài Ngọc. Ngọc said, “My original aspiration was for a golden lotus pedestal. Why has a silver pedestal come today?” As soon as he had spoken, the silver pedestal vanished, and the person holding it also disappeared.

From then on, Master Huaiyu applied himself with even greater diligence, practicing austerities 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 birth in the highest grade.” He further said, “Those born in the highest grade will first behold the Buddha. Therefore, sit peacefully and wait a little while; the Buddha will come to you.” Before long, an extraordinary radiance illuminated the entire room. Three days later, the extraordinary radiance appeared once more. Huaiyu said, “If you smell this wondrous fragrance, it must be a sign that my retribution-body has reached its end.” He immediately took up a brush and inscribed this verse:

Pure and radiant, without the defilement of dust.

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

For ten lifetimes I have cultivated the Way until now.

Born into Jambudvipa, I have wearied of all suffering.

One lifetime of austere practice surpasses ten kalpas.

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

Its meaning is:

Bright and pure, without stain or impurity.

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

For ten lifetimes I have cultivated until now.

Born in Jambudvipa, I have grown weary of every suffering.

One lifetime of austere 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 came wafting from all directions. Some of his disciples saw the Buddha and the two bodhisattvas seated together upon a golden dais. Beside the dais were thousands of hundreds of transformation Buddhas, descending from the western quarter of the sky to welcome Huaiyu. With utmost reverence, Huaiyu joined his palms joyfully, ascended the golden dais, and in an instant followed the Buddha to the Land of Peace and Bliss.

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

IN THE TANG DYNASTY, IN FENZHOU, TWO MONKS

NAMED KAIFANG AND YUANGUO

Kaifang and Yuanguo were two Dharma masters who devoted themselves wholeheartedly to contemplating the Pure Land. Several months later, while engaged in contemplation, they both perceived their bodies arriving at the great seven-jeweled pond. Within the pond was a vast jeweled canopy. Their bodies immediately entered beneath it, where they saw Avalokitesvara and Mahasthamaprapta Bodhisattvas seated upon two jeweled lotus thrones, while beneath those thrones were countless thousands of lotus flowers.

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

The Buddha taught, “All who recollect my name will attain birth in my land. Never has there been anyone who recollected the Buddha yet failed to be born here.”

Kaifang and Yuanguo further saw that the land of that realm was level and even, with jeweled banners and nets of precious gems interwoven above and below. They also saw a monk approaching from afar, who told Kaifang and Yuanguo, “I am Dharmakara—the former incarnation of Amitabha Buddha. Because of the vows I made in a previous life, I have now come here to welcome the two of you.”

Kaifang and Yuanguo then rode forward in a jeweled carriage and perceived their own bodies seated upon jeweled lotus flowers. They also heard Sakyamuni Buddha and Manjusri Bodhisattva praising the Pure Land. Continuing onward, they came to an immense jeweled palace. The palace had three terraces with pathways made of precious gems. Only laypeople traveled upon the first terrace. The second terrace was occupied equally by monastics and laypeople. Beyond it, the third terrace was occupied solely by monastics, with no laypeople present. Pointing there, the Buddha told Kaifang and Yuanguo, “This place has been reserved for those sentient beings of Jambudvipa, the Saha world, who recollect the Buddha; they will be born and dwell here. Therefore, you two must exert yourselves.”

At that moment, Kaifang and Yuanguo suddenly awakened from samadhi and related this event to their disciples. Five days later, though neither was ill, they suddenly heard the sound of a bell, while no one else could hear it. Kaifang and Yuanguo said, “The sound of that bell concerns us.” Having spoken, the two joyfully passed away together in an instant, for they shared the same pure karma.

IN THE TANG DYNASTY, IN ZHENZHOU,

A MONK NAMED ZIJUE

Because Zijue had made a vow, Avalokitesvara Bodhisattva guided 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 Greatly Compassionate Avalokitesvara Bodhisattva, forty-nine chi high, and built a monastery in which to enshrine it. His vowed aspiration was thus fulfilled.

During the third watch that night, two rays of golden light suddenly appeared. He saw Amitabha Buddha descend upon clouds from within the light, 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 ever altering it, placing the benefit of others foremost. Hereafter, you shall be born within the seven-jeweled pond, in accordance with your vow.” Having spoken, he disappeared.

Eleven years later, on the night of the full moon of the seventh month, Zijue saw someone manifest the upper half of his body within the clouds, appearing like Vaisravana, the Heavenly King. Bending down, he told Zijue, “The time has now come. Venerable One, you should return to the Land of Peace and Bliss, the Pure Land.” On hearing this, Zijue immediately went before the image of the Greatly Compassionate Avalokitesvara, sat in the full-lotus posture, and passed away in transformation.

IN THE TANG DYNASTY, IN LUZHOU, A MONK NAMED SHAOKANG

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

Shaokang thought, “If I have a karmic affinity with this text, may it emit its radiance once more as a sign.” Before he had finished speaking, the radiance immediately streamed forth, dazzling his eyes. Profound faith arose within Shaokang, and he promptly journeyed to the capital, Chang’an. He went to a shrine where an image of Shandao was enshrined and set out offerings. From the sky, Shandao’s voice responded, “If you follow my example and bring benefit and happiness to the people of the world, then by virtue of your merit, you too will be born in the Land of Peace and Bliss.” He also 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 there yet knew how to recollect the Buddha, and when Shaokang expounded the principle of cause and effect and encouraged them to do so, the people disliked it even more. Shaokang then devised a method: he went out to solicit money and used it to entice the children, teaching them, “Amitabha Buddha is your fundamental teacher. If you recite his name once, I shall give you one coin.” Eager for the money, the children repeated the recitation after him. After more than a month, large 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. This practice continued for an entire year. By then, whether young or old, noble or lowly, whenever anyone saw Shaokang, they would recite, “Amitabha Buddha.”

Because of these circumstances, people reciting the Buddha’s name filled all the roads. Their recitation had become so well established that no one any longer used coarse or vulgar speech. Among family members at home and friends meeting one another, they first recited the Buddha’s name before beginning their conversation. Truly, this was a scene of pure customs and beautiful manners—how joyful life was for everyone under heaven!

Thereafter, 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 beads upon a string.

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 still some who saw nothing at all, owing to their lack of sincerity.

Finally, he instructed the people that they must arouse an ever more resolute mind—a mind of utmost sincerity—toward the Land of Peace and Nurture, while giving rise to a mind of revulsion toward Jambudvipa, the Saha world.

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

THE TANG DYNASTY—JINGZHOU

THE MONK WEI’AN

Master Wei’an devoted himself exclusively to the practice of the Sixteen Contemplations. Once, upon emerging from meditative concentration, he saw the two bodhisattvas Avalokitesvara and Mahasthamaprapta manifesting in midair, where they remained for a long while without disappearing. Wei’an bowed his head in homage, tears streaming down his face, and lamented, “Ah! How fortunate that my fleshly eyes have been able to behold your forms, yet regrettably no likeness of them will be transmitted to later generations.”

No sooner had he finished speaking than two men came walking side by side from the other direction and identified themselves as painters. Before long, they had completed two portraits of the two bodhisattvas. Once the paintings were finished, the two artists vanished without a trace.

His disciples found this wondrous and asked him about it. Wei’an said, “How could those two have been mere painters!”

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

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

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

Someone informed Master Wei’an. Wei’an came and patted the novice on the shoulder, saying, “You were to serve as my attendant, so 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 the following verse:

Avalokitesvara aids and guides from afar;

Mahasthamaprapta comes to welcome and escort me.

The precious vase shines clearly upon his crown;

The transformation Buddha radiates light before his head.

Together we shall journey through the lands of the ten directions;

Holding flowers, we await birth in the nine grades.

May your hands of compassion receive me

And lead me together with these images on the westward journey.

That is to say:

Avalokitesvara supports and guides from afar;

Mahasthamaprapta comes to welcome and escort me home.

The precious vase upon his crown is clearly revealed;

The transformation Buddha before his head manifests radiant light.

Companions on the Way throughout all realms of the ten directions,

Holding flowers, await birth among the nine grades.

May your compassionate arms receive me

And guide me to the realm of the Western Land.

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

THE TANG DYNASTY—CHANG’AN

THE NUN JINGZHEN

The nun Jingzhen lived at Jishan Monastery in Chang’an. She wore a robe of patched rags 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 wholeheartedly to reciting the Buddha’s name.

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

(Those who complete the karmic course of this present body and attain rebirth in the Western Land are born from within lotus flowers and assume bodies like those of children. When practitioners who have matured in Pure Land cultivation see children playing in the seven-jeweled pond, they may know that they will certainly be reborn in the Pure Land.)

THE TANG DYNASTY—FANG ZHI

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

The king said, “Upon examining the registers, I found that you once encouraged an elderly man to recite the Buddha’s name and that he attained rebirth in the Pure Land. Through that merit, you too may be reborn in the Pure Land. Therefore, I summoned you here so that we might meet.”

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

The king said, “Reciting sutras and paying homage are indeed wholesome deeds, but how could they compare with attaining rebirth 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 known that encouraging others to cultivate Buddha-recitation not only enables one to attain rebirth but also moves even the beings of the dark realm.

THE TANG DYNASTY—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 community.

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

We announce to you, Li Zhiyao:

Your merit is complete, and its fruit naturally appears.

We shall guide you to birth in the Pure Land

And bring you up onto the golden bridge—the Golden Terrace.

That is to say:

We bring tidings to you, Li Zhiyao:

Your merit is complete, and its fruit has naturally been attained.

We shall guide you back to the Pure Land

And bring you up onto the golden bridge—the Golden Terrace.

After hearing this, Zhiyao returned to his bed, sat down, and passed away. The assembly perceived an extraordinary fragrance drifting from the western horizon; after a time, it passed away—the fragrance could no longer be perceived.

THE TANG DYNASTY—SHANGDANG DISTRICT

MADAM YAO

Madam Yao was encouraged by Madam Fanxing to cultivate the recitation of Amitabha Buddha’s name. At the time of death, she saw the Buddha and bodhisattvas coming to welcome her. Madam Yao addressed the Buddha, saying, “I have not yet had time to bid farewell and express my gratitude to Madam Fanxing, for I am indebted to her 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 sky until Madam Fanxing arrived. After Madam Yao bowed and thanked her, she passed away while standing.

THE TANG DYNASTY—JINGZHOU

THE WIFE OF WEN JINGWEN

Wen Jingwen’s wife had long lain ill in bed. 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 Jingwen, “I have seen the Buddha. Next month I shall certainly return there.” She also presented food to her parents and bade them farewell, saying, “I am now following the Buddha and returning there. May my parents and husband remain here and diligently cultivate Buddha-recitation; when you come to the Western Land, we shall meet again.” Having spoken, she passed away. Three days earlier, it was further recorded, she had seen a lotus flower as large as the disk of the moon.

THE TANG DYNASTY—ZHANG ZHONGKUI

Zhang Zhongkui made his living by slaughtering chickens and thus incurred karmic retribution. Suddenly, he saw a man dressed in red driving a flock of chickens toward him and saying, “Peck! Peck!” The chickens crowded around and pecked him. After pecking him on every side, they pecked both his eyes from above until they bled, causing him excruciating pain. A master hung up an image of the Buddha for him, burned incense, recited the name of Amitabha Buddha, and instructed him to recite as well. Zhongkui recited single-mindedly. Suddenly, an exquisite fragrance was perceived, pervading the entire house, and he passed away joyfully.

THE TANG DYNASTY—ZHANG SHANHE

Mr. Thien Hoa made his living slaughtering oxen. When karmic retribution overtook him and he was approaching death, he saw a herd of oxen speaking with human voices: “You killed us; now we have come to exact vengeance.” Greatly terrified, Thien Hoa 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, when a person is approaching death, the signs of hell appear, but that person then single-mindedly recites the Buddha’s name ten times—‘Namo Amitabha Buddha’—he will immediately attain rebirth in the Pure Land.”

Thien Hoa 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 on reciting the Buddha’s name. Before he had completed ten recitations, Thien Hoa said, “I see Amitabha Buddha coming from the west and bestowing upon me a precious dais.” Having said this, he passed away.

DURING THE LATER JIN, IN FENGXIANG COMMANDERY—MR. ZHITONG

Mr. Zhitong saw the Pure Land ritual composed and transmitted by Great Master Zhizhe and was filled with boundless 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 lotuses 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 the radiant lotuses are the place in which I shall be born. The Pure Land has already appeared.”

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

IN THE EARLY YEARS OF THE KINGDOM, AT YONGMING MONASTERY

CHAN MASTER YANSHOU

The Chan master’s name was Yanshou, and he 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 the money to purchase living creatures and release them. The court judged his crime punishable by death, and he was taken to the execution ground. The Qian king secretly sent someone to observe him, ordering that if his countenance changed, he was to be beheaded at once; if it did not change, the observer was to return and report.

Indeed, when the hour of execution drew near, his countenance remained unchanged and became even more joyful. He said, “By losing one life, I have saved many lives. Even if I die, my heart is filled with joy.”

The soldier returned to the court and reported this. The king then spared his life and permitted him to leave home and become a monk. While the master was practicing Chan contemplation, he saw Avalokitesvara sprinkle amrita upon his mouth. He thereby acquired Avalokitesvara’s eloquence and could expound the Dharma without obstruction. Whenever he put brush to paper, a book was produced. He wrote such works as the Collection on the Common Return of the Myriad Good Deeds and the Record of the Mirror of the School, totaling several hundred fascicles. The master served as abbot of Yongming Monastery on Mount Xuedou.

Every day he performed 108 devotional observances—the Buddhas of the ten directions, the Buddhas of the three periods, the Seven Tathagatas, and the Eighty-Eight Buddhas, totaling 108—and diligently cultivated the practice of rebirth in the Western Pure Land. When approaching death, he passed away while seated. After his cremation, a precious stupa was erected.

At that time, there was a monk who came every day to circumambulate the master’s stupa and bow before it. People found this strange and asked him about it. The monk replied, “I am a monk from Fuzhou Commandery. Once, when I was 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 released me to return. Beside the palace I saw a portrait of a dignified and imposing monk. King Yama instructed me to bow before it and make offerings. I asked, ‘Whose portrait is this?’ An attendant replied, ‘This is Chan Master Yanshou of Yongming Monastery in Hangzhou.’

“‘All who die ordinarily come to this place. This monk alone did not come here, for he had already attained rebirth in the highest grade of the highest level in the Western Land of Ultimate Bliss. Therefore, our king had this portrait made and enshrined here so that it might be honored with offerings.’

“When I heard this, I resolved to come here to circumambulate the stupa and bow before it.” From this, it can be seen that those who diligently recite the Buddha’s name cause King Yama of the underworld not only to rejoice but also to hold them in the highest reverence.

DURING THE SONG DYNASTY, IN MINGZHOU

A MONK NAMED KEJIU

Kejiu regularly recited the Lotus Sutra, so people called him “Kejiu of the Lotus Sutra.” Throughout his life, he cultivated the practice of 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 described the Pure Land just as it is taught in the Sutra of the Sixteen Contemplations: he saw lotus daises, each clearly bearing the full name of the person who would be reborn there.

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

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

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

Another silver dais bore the inscription: “Dais of the female practitioner Xu Dao of Mingzhou.” This dais was intended as the seat upon which Xu Dao would be reborn.

After Kejiu of the Lotus Sutra had related what 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 approached melodiously from the west and continued for a long while before ceasing.

DURING THE SONG DYNASTY, ON MOUNT KUAiji

MR. JIN TAIGONG

Mr. Taigong, whose personal name was Shi, made his living by fishing with nets. One day, he changed his occupation and thereafter devoted himself to reciting the name of Amitabha Buddha ten thousand times each day. He observed a vegetarian diet and cultivated the Way, never neglecting his practice even briefly. Later, though suffering from no illness, he said, “I see Amitabha Buddha together with Avalokitesvara and Mahasthamaprapta standing before the door. I shall now return to the Pure Land.”

The next day, he said, “I have seen a golden lotus come to receive me.” Holding an incense burner, he sat calmly, formed a mudra, and passed away. Throughout the villages near and far, everyone heard music, while a pervasive fragrance 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 struck the iron, he ceaselessly recited, “Amitabha Buddha.”

One day, though he was not ill, he asked a friend in the neighboring village to write down a verse for him so that he might print and distribute it, 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.

Meaning:

Clang, clang; hammer, hammer.

Long refined, the iron becomes hard.

Peace is drawing near.

I am going to the Western Land.

After reciting the verse, he joyfully passed away while seated, as though falling asleep. This verse circulated widely throughout Hunan, and many people took up the recitation of 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 had two wives in succession and fathered two children. He dealt in wine and meat and engaged in every kind of occupation, even working as a kitchen servant for others.

Whenever he cut the throat of a chicken or slaughtered a duck, he would raise the living creature in his hand and say, “Amitabha Buddha, quickly cast off this present body and be reborn elsewhere.” He would then kill it while reciting the Buddha’s name several times. Whenever he sliced meat, he recited “Amitabha Buddha” as he cut, constantly reciting the Buddha’s name without ceasing. He taught the villagers 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 over his eye, causing him great fear. He built a thatched hermitage, divided his possessions among his wife and children, and then 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 Xu, I, Huang, shall depart for the Western Land.”

People thought he was speaking in jest and laughed. Huỳnh gave away all his bowls, pots, and pans. On the afternoon of the following day, he told a Dharma friend named Hạnh Bà, “Now the time of 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:

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

Today, take good care; tomorrow, the pure wind.

Translation of the meaning

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

Today, take good care; tomorrow, the pure wind.

The general meaning of this verse is as follows. The line “Drama and wine are originally empty” means that the myriad dharmas are free and unobstructed, with no attachments; what further cultivation could there be that one must laboriously inquire into the Chan school, the practice of meditation?

The line “Today, take good care” speaks of the cause of sincerely reciting the Buddha’s name.

The line “Tomorrow, the pure wind” 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 cried out once, “The Buddha has arrived!” and immediately ceased breathing.

LADY KINH VƯƠNG OF THE SONG DYNASTY

During the Yuanyou era, Lady Kinh Vương and her three maidservants diligently cultivated the recitation of the Buddha’s name. One of the maidservants became indolent, so the lady rebuked and dismissed her. The maidservant repented, awakened, and became diligent. After a long time, she told the other maidservants, “Tonight I shall be reborn in the Western Land.”

Indeed, that night an extraordinary fragrance filled the house, and the maidservant passed away without illness. The next morning, several fellow maidservants came to inform the lady, saying, “Last night I dreamed that the deceased maidservant returned and asked me to convey these words of farewell to you: ‘Through the lady’s gracious admonition, I cultivated the path to the Western Land by reciting the Buddha’s name. I have now attained rebirth there, and my gratitude for the lady’s virtue is immeasurable.’”

The lady replied that she did not believe it and said, “Only if she also causes me to have such a dream will I believe it.”

Indeed, late that very night, the lady dreamed that the deceased maidservant returned and personally expressed her gratitude in the same words as before: “Through your admonition, I cultivated the path to the Western Land,” and so forth.

The lady asked, “Would it be possible for me to go to the Western Land?” The maidservant replied, “Yes, but you must follow me.” The lady followed her and saw vast ponds in which red and white lotuses grew profusely. Some were large and some small; some blossoms were withered and some were dried up, all differing from one another.

The lady asked, “Why is this so?”

The maidservant replied, “All these correspond to people in the world who have aroused the resolve to cultivate for rebirth in the Western Land. As soon as a single thought is aroused, a lotus blossom grows in the pond. If one’s resolve and vow are diligent, the lotus blooms more beautifully each day, until it becomes as large as a wheel. If one’s resolve and vow regress, the lotus withers more each day, until at last it decays and falls away.”

She next saw a man seated upon a lotus, the folds of his robe fluttering as he came and went, his body adorned with a jeweled crown and necklaces. The lady asked, “Who is this?” The maidservant replied, “That is Master Dương Kiệt.” She then saw another man seated upon a lotus dais. The maidservant pointed and said, “And this is Uncle Mã Vu.”

The lady asked, “Where will I be reborn?” The maidservant led her onward for several miles. In the distance, they saw a golden dais emitting dazzling rays of light. The maidservant said, “This is precisely where the lady will be born by transformation in the highest grade of the highest level.” The lady then awoke. Upon inquiring about Dương Kiệt and Mã Vu, she learned that Kiệt had already died, while Vu was still alive and well.

Thus it is known that those who cultivate diligently without regression, although their bodies remain in the Saha world, already have their consciousness entrusted for birth in the Pure Land.

Later, on the lady’s birthday, also called the day of completing another year, she held an incense burner and stood before the image of Avalokitesvara, burning incense, making offerings, and praying.

Her children and grandchildren prepared ceremonial offerings to wish her longevity, but they saw her standing erect and solemn before the image of Avalokitesvara Bodhisattva. When they looked more closely, her spirit had already departed, leaving only the body behind.

LADY AVALOKITESVARA, THE COUNTY LADY, OF THE SONG DYNASTY

The County Lady was of the Ngô clan. Her husband, Lữ Hoằng, an Auxiliary Councillor at the Court of Imperial Entertainments, had also awakened to Buddhist principles. Husband and wife both observed vegetarian precepts and devoted themselves to cultivation. Lady Ngô had two maidservants who likewise abstained from pungent plants, blood, fish, and meat, and devoted themselves wholeheartedly to Buddhist practices.

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 luminous nature joyfully and, speaking and laughing, sent her spirit forth from her body like a cicada shedding its shell. The second maidservant, meanwhile, observed the precepts with diligent austerity.

At times she ate nothing for an entire month, drinking water only once a day. Lady Ngô recited the Avalokitesvara dharani over a bowl of cool water, and the maidservant drank only that. Suddenly, she saw three golden lotus blossoms supporting three pairs of feet.

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

Upon closer examination, the three golden lotuses revealed Amitabha Buddha in the center, with the two bodhisattvas Avalokitesvara and Mahasthamaprapta on either side.

She also clearly saw all the avenues, palaces, and realms of that land, as distinctly as objects displayed in the open palm of her hand. It was manifestly a Pure Land.

Lady Ngô questioned the maidservant in detail. The maidservant replied, “That Western Land is entirely pure and inhabited only by men, who practice walking meditation and enjoy themselves there; there are no women.”

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

Lady Ngô asked, “The divine eye is an eye that sees, and the divine ear is an 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 possesses ears, they cannot hear. Having realized the faculty of the divine eye, however, is like a person whose diseased eyes have healed and regained their brightness; naturally, whatever is looked upon can be seen clearly.”

The maidservant said, “For the past three years I have seen all this, and there has never been even the blink of an eye when it was not present before me.” Soon afterward, she suddenly fell ill and said, “I am going to be reborn in the Pure Land.” As soon as she finished speaking, she ceased breathing.

As spring ended and autumn passed, Lady Ngô single-mindedly revered Avalokitesvara, entrusting her whole heart and her passage through birth and death to the bodhisattva, and she experienced spiritual responses. In her quiet chamber, she would bring in several dozen jars, crocks, and bottles, arrange them in the room, and fill them with water. Holding a willow branch in her hand, she recited the Great Compassion Dharani and saw Avalokitesvara emit light within the vessels of water. When the sick drank this water, they immediately recovered. Because the dharani had been recited over the water for a long time, it did not spoil or become foul even after being kept for several years, nor did it freeze during periods of severe cold.

Therefore, people of the time bestowed upon her the title “Avalokitesvara, the County Lady.”

LADY PHÙNG OF THE SONG DYNASTY

(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 the wife of the Commissioner Chen Sigong. She was frequently ill from childhood, and after her marriage her illness became even more severe. An eminent physician said, “This illness lies beyond the scope of medicine” (meaning that no medicine could cure it). One day, the lady went to a monastery and paid her respects to Chan Master Cishou Shen, asking him for a means of recovering from her illness. Master Shen instructed her to observe a vegetarian diet and be mindful of the Buddha. The lady then cast aside all pungent and bloody foods, and spread her ornaments and many precious garments before the stupa and Buddha hall as offerings to the Buddha.

She devoted herself wholly to the Dharma gate of the Western Pure Land. Walking, she attended to the West; sitting, she attended to the West; while eating or resting, she attended to the West; whether speaking or silent, moving or still, she attended to the West; while pouring water or presenting flowers, she attended to the West; while reciting sutras or traveling, she attended to the West. In every brief interval of rest, whatever goodness she performed, however slight, she dedicated as a bridge and ferry for journeying to the Western Pure Land.

Throughout ten full years, she was never in the least negligent. Her mind became peaceful, her body healthy, and her spirit and vital energy vigorous. Everyone held her in esteem, and thus a long period passed.

One day, she suddenly wrote the following verse:

Following conditions and accepting karma for so many years,

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

Now I gather body and mind and swiftly return home,

So that my nostrils may no longer be pierced and led by others.

Its meaning is:

Following conditions, bound by karma for so many years,

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

Gathering body and mind, I shall soon return home,

So that my nostrils may no longer be pierced and led by others.

Her relatives found this strange and did not understand what she meant. The lady replied, “I composed a verse about the Western Pure 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 to the Pure Land. Before me I pay homage to Amitabha Buddha; Avalokitesvara 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 all their lives. The next morning, as usual, the maidservants and young attendants came to serve and wait upon her. But alas!

They saw only that she had left behind a house of gold and jade—her body of the four great elements—while her consciousness had departed elsewhere. Cremation rites were conducted for three days, yet her body appeared just as it had while she was alive.

HOMAGE TO THE FUNDAMENTAL TEACHER, SHAKYAMUNI BUDDHA

END OF VOLUME FIVE