龍舒增廣淨土文

Those who cultivate the Pure Land should, according to circumstances, diligently perform good deeds to help their practice advance swiftly. Therefore, this volume is entitled EXHORTATIONS. If anyone is unable to read, let benevolent and virtuous gentlemen bring forth the bodhisattva resolve and explain it to that person. This too is a very great act of giving.

The contents of this volume are arranged in order from beginning to end, proceeding from what is near to what is distant, from what is urgent to what is less urgent, exhorting everyone alike, regardless of high or low station.

EXHORTATION TO SCHOLARS

SCHOLARS: Some have not studied many books, yet attain high distinction in the examinations; others have studied a great many books, yet never pass an examination throughout their lives. Is this not because the good and evil causes planted in previous lives were different, so that they must now undergo these respective circumstances?

Nevertheless, although a young person may attain high distinction in the examinations, bring glory to his clan, and enjoy achievements upon which he may rely for a time, the resulting blessings will one day be exhausted.

Therefore, I respectfully exhort young scholars to devote themselves to learning and to be wholeheartedly filial and obedient. They should think far back to their great-great-grandfathers and great-grandfathers, and also of those still living down to the present generation. They should also set their minds upon this Path. As days and months pass and much merit is accumulated over a long time, they will naturally find cause for joy. Those who have reached advanced age should reflect that past events are like dreams and illusions. Consider: from where did we and the myriad beings and things come?

What did we come here to do? When we die here, where shall we go afterward? Or consider it another way:

Where is the origin of our life? What is the purpose of life? Where does life ultimately end? And, indeed, what is this life we are now living?

If it is said that life exists to contend against death, then death must first be defined. Yet death! Death simply means the end of life. Thus this is no definition at all, but merely falls into a circular course. Day after day passes—who can escape it? How could one fail to set one's mind upon this Path?

Whether old or young, if we teach this Dharma gateway to others and cause them, in turn, to exhort and guide still others, then in this present life we shall obtain blessings, and in the life to come we shall be born in the Highest Grade.

EXHORTATION TO VIRTUOUS OFFICIALS

An exhortation to virtuous gentlemen holding official posts.

Virtuous officials! Is it not because you cultivated and planted roots of merit in previous lives that you now enjoy your present offices?

It is like sowing seeds in spring and gathering the harvest in autumn. If you had not cultivated merit, through what causes and conditions could you have attained this?

Yet the day will come when these blessings are exhausted. You should therefore continue to cultivate merit and perform skillful deeds, such as showing compassion to people and benefiting living beings. If you wish the power of altruism to arise naturally, without compulsion, and wish self-sacrifice to be free of suffering, you must possess loving-kindness.

Has a mother ever sacrificed for her child and felt it to be suffering? The more expansive one's loving-kindness, the easier magnanimous conduct becomes. Only those deficient in loving-kindness are selfish; only those deficient in loving-kindness can remain indifferent before the suffering of others. The more intense one's loving-kindness, the more powerful the protection extended to oneself and others becomes. Then, if one dedicates this merit toward rebirth in the Western Land, one will swiftly escape samsara and enjoy immeasurable longevity and bliss. How could the blessings of this world ever compare with these?

If one wholeheartedly loves the people and cannot bear to abandon them, one should further vow to be born in the Western Land. After putting an end to birth and death, one may return to this world, manifest as a chief minister, and perform immense beneficial works. What could prevent this from being attained?

If one teaches others this Dharma gateway of mindfulness of the Buddha and urges them to exhort and guide many more people, they will certainly respect one's words and gladly follow them. If one practices according to the verse of the Bodhisattva Great Compassion, then even in this life one may avert calamities and obtain blessings; and at death, one's consciousness-spirit will be reborn upon a lotus dais in the Highest Grade.

EXHORTATION TO THOSE SERVING IN GOVERNMENT OFFICES

Those serving in government offices should reflect: “That person holds official rank, so I must attend upon him. He is high in station while I am low; he is at ease while I labor. If I serve him to his satisfaction, I shall be spared the anxiety of punishment; yet if I happen to make a mistake, I shall be rebuked.

This is because the merit I cultivated in previous lives was inferior to his, and therefore today I must endure this hardship.” Having thus consoled themselves, they should remain humble and preserve their integrity so as to safeguard themselves. In every matter, whether great or small, they should act skillfully according to circumstances and shoulder their responsibilities, causing those who see them to give rise to joy.

They will thereby avoid future troubles, and by continually accumulating goodness, blessings will descend upon their children and grandchildren.

Yet altruism alone is not enough. Altruism is merely the rational consequence of understanding the necessary relationship between common and individual interests; it is a reasonable and discerning calculation. But whatever belongs to reason alone is dry and may sometimes even conflict with one's heart. Thus there are sacrifices that, though exceedingly noble, are also very painful for the person who must make them.

One should understand that when the descendants of those serving in government offices attain honor and distinction, is this not because their ancestors accumulated virtue and cultivated goodness?

The law of justice is manifest and must be believed. One should constantly be mindful of Amitabha Buddha and vow to be born in the Land of Ultimate Bliss. One should also teach this practice of mindfulness to others and cause them, in turn, to exhort and guide still others. Not only will one obtain blessings in the present life, but in the life to come one will swiftly be born in the middle rank of the Highest Grade.

EXHORTATION TO PHYSICIANS

Those who practice medicine should reflect:

“When another person's body is afflicted by illness, it is as though I myself were ill. Whenever someone comes to summon me, I shall go at once; whenever someone comes to ask for medicine, I shall immediately prepare it. I shall not distinguish between the noble and the lowly, nor choose between the rich and the poor, but shall single-mindedly devote myself to saving lives, thereby forming affinities with others and accumulating blessings for myself.” Then, unseen within the obscurity, sages and spirits will also lend their aid.

If we act with an inhumane heart, exploiting a critically ill person's plight and insistently demanding tenfold payment for something worth only one, then unseen calamities and terrible misfortunes will arise.

Moreover, universal love is applied only within the human sphere, whereas compassion extends even to grasses, trees, and the myriad beings. Only by possessing such vast loving-kindness may one perhaps practice genuine universal love toward human beings; otherwise, people will merely continue killing and harming one another.

Furthermore, merely bearing this physical body means already being filled with countless illnesses, and illness is the foundation of all the suffering of human life. The more illness increases, the more tormented and wretched humanity becomes.

Ultimately, all humanity, from rich to poor and from intelligent to ignorant, is encompassed by the single word “suffering.” Therefore, the Buddha declared that the human world is a vast ocean of suffering. The present condition of the world bears witness for us to this truth of suffering.

The pain of illness does not merely ravage the elderly; it also tramples upon strong and vigorous bodies. Once death arrives, all comes to an end. All the temporary palaces of happiness built in this life collapse.

In the end, one carries only the karmic force created during this lifetime and is then reborn into another life that is no less filled with suffering.

In my village, I, Wang Rixiu, recall a renowned physician named Zhang Yan. When monks, poor scholars, soldiers, officials, or any impoverished and lowly common people came to him for medicine, he accepted no payment. At times, he even used his own money to buy rice for them.

Whenever someone summoned him, he would go, even if that person was utterly destitute. When the wealthy brought money to obtain medicine, he did not concern himself with whether the amount was great or small, but always gave abundant medicine in the hope that they would recover. He never paid attention to how much money they had brought for the medicine.

At times, even when he knew that a patient was gravely ill and difficult to save, he would still prescribe good medicine to comfort the patient’s mind, yet would accept no payment. I, Wang Rixiu, lived with this physician for a very long time and knew him well. Never, when preparing medicine, did I see him open his mouth to ask for money. He truly deserves to be called the foremost among physicians. That is to say, among all physicians, he was indeed a man of the highest rank.

One day, a fire suddenly broke out in the city. As the flames blazed, everything in the surrounding area burned down, yet his dwelling alone remained. Moreover, during one year of epidemic disease, many cattle died, yet every animal in his cowshed remained unharmed, and not even a calf was lost.

Judging by this, how could it not have been the protection of divine spirits? Furthermore, his son pursued his studies and later placed first in the highest imperial examination; his three grandsons were all honest, generous, and intelligent. This too was Heaven’s Way bestowing blessings upon a virtuous man; indeed, the principle that the virtuous receive blessings is certainly true.

Suppose that in practicing medicine he had clung tightly to money and possessions, harboring a greedy and miserly mind: his expenses might well have exceeded what he gained. His profits might not even have covered his losses, much less could he have received such great rewards.

Therefore, how could those of the same profession fail to take him as an example? If they always maintain a heart like his and then recite the Buddha’s name, aspiring to rebirth in the Pure Land, they will assuredly be born in the highest grade.

When people are suffering from illness, if one teaches them to cultivate this Dharma gate, they will readily give rise to faith. One should also encourage them to make a great vow to spread widely the practice of Buddha-recitation as a means of redeeming past transgressions. If they pray for recovery, their wish will surely be fulfilled. Or, if their allotted lifespan has already come to an end, through the power of this vow they may quickly be reborn in the Pure Land. By continually teaching others in this way, one will not only be born by transformation in the highest grade in the next life, but in the present life will also be honored and respected by all. One’s blessings will be boundless and will extend even to one’s children and grandchildren.

EXHORTATION TO THE SANGHA

Members of the Sangha should reflect: “I am one who has left the household life. To comprehend and transcend birth and death is truly my proper duty. If I fail to do so and instead allow myself to follow worldly defilements, then when the final limit of my life suddenly arrives, upon what shall I rely?” Although one may ordinarily perform good deeds, one still cannot avoid wandering through the realms of samsara.

When the wholesome karma is exhausted, one must again fall far down. It would be better to cultivate the Pure Land path early, quickly escape samsara, and behold Amitabha Buddha face to face. Only then will the task of one who has left the household life be complete.

Chan Master Yongming Yanshou, Chan Master Changlu Zongze, and Chan Master Wannian Yixin all practiced this Dharma. They also taught this practice of Buddha-recitation to others and caused people to exhort and guide one another. How could we not follow their example?

Moreover, why cling to and crave the impermanent, provisionally assembled things surrounding us, when we ourselves are likewise impermanent and provisionally assembled? Why strive to grasp what seems to exist yet does not, when we ourselves will also cease to exist? Having reflected in this way, we should always earnestly eliminate desire and cultivate the habit of equanimity in the face of gain and loss, existence and nonexistence. This is something upon which we must reflect carefully.

Whenever we receive even a single coin from someone, or are provided with even one meal, we should explain this Pure Land Dharma gate to that person in order to repay their kindness. Even if they do not believe, we should still enable them to hear and know of it. Once their ears have gradually grown familiar with it, they may come to believe of their own accord, or may believe immediately. How great the benefit would be! By continually exhorting and guiding others in this way, one will be respected in the present life, and one’s wholesome affinities will become ever more mature.

If one can further concentrate the mind in contemplation, before long one will certainly behold the true body of the Buddha. When this karmic body has reached its end, one will assuredly be born in the highest grade and join the ranks of non-retrogressing bodhisattvas.

Therefore, an ancient saying declares:

“If this body is not delivered in this very life,
In what life shall one wait to deliver this body?”

One should constantly keep this thought in mind and must not delay.

EXHORTATION TO PRACTITIONERS OF CHAN MEDITATION

For those practicing Chan meditation, to attain great awakening and swiftly escape the samsaric cycle of birth and death is indeed the highest attainment. Yet among a hundred people, not even two or three attain it. It would be better to cultivate the Western Pure Land path and quickly escape samsara, for on this path of birth and death, not even one person in ten thousand will be lost.

Today I, Wang Rixiu, wish to exhort members of the Sangha and all those of superior faculties and keen capacities: apart from the hours devoted to Chan meditation, use whatever free time you have each day to cultivate the Western Pure Land path.

If through Chan meditation one attains great awakening, one will immediately and swiftly escape samsara; yet one will still be very far from Buddhahood. How could there be anything objectionable in going to the Western Pure Land, beholding Amitabha Buddha, and paying homage to him with the utmost reverence?

If one has not yet attained great awakening when one’s lifespan unexpectedly ends, one will nevertheless swiftly be born in the Western Pure Land, behold the Buddha, and hear the Dharma. Why worry that one will not attain great awakening? Thus, if one does not cultivate the Western Pure Land path, one will certainly be unable to avoid going wherever karmic conditions lead. Even figures such as Qingcaotang, Chan Master Jie, and Zhenru Zhe were submerged in the realms of samsara. This is truly pitiable and truly frightening. Their accounts are related in the seventh fascicle.

Thus, words can only portray and describe reality. To see reality, one must live it, practice it, and enter into it directly. Only then will faith possess all its necessary conditions and become strong and rightly grounded.

If you venerable ones do not disparage this Dharma gate, but single-mindedly cultivate it diligently, transmit and teach it to others, and cause people to exhort and guide one another in turn, then because people regard you as eminent monks, they will surely be willing to heed your words. Thus you will bring about benefits without end, and naturally you yourselves will be born in the highest rank of the highest grade.

EXHORTATION TO THE WEALTHY

Those who are wealthy should understand: “My wealth in this life is entirely the result of wholesome roots planted in previous lives.”

For example, all the rice we eat this year comes from the seedlings planted last year. Yet the food, clothing, wealth, and emoluments of human life are all allotted in fixed measure in the underworld, where causes and effects are weighed. If one conducts one’s livelihood calmly, whatever one is destined to possess will naturally arrive. Although one’s emoluments may come little by little, they will endure for a long time. It is like water flowing slowly, which takes a long time to be exhausted.

If one seeks them greedily and in haste, one will still receive only that allotted measure. If one obtains more than one’s allotment—windfall wealth—calamity will arise and bring death, just as water, when filled beyond capacity, must overflow.

Therefore, one should earn a livelihood in accordance with one’s circumstances and not be excessively greedy. One should give a small portion to help others, thereby guarding against overflow. In this way, one can not only enjoy present blessings in peace and security but can also practice generosity and plant blessings for future lives. Yet one must reflect that worldly blessings will one day be exhausted. If one dedicates them toward rebirth in the Western Pure Land, however, those blessings will be inexhaustible.

How many times have the fruits of countless experiences slipped from our grasp, and how often has the very thing people thought they had firmly seized vanished at that precise moment!

Moreover, worldly wealth cannot make everything accord with one’s wishes. Only by setting one’s mind upon the Western Pure Land can one naturally find a place of peace and bliss. Furthermore, if people take turns printing and freely distributing writings concerning the Western Pure Land in order to exhort others widely, and then cause those people to teach and transform others in turn, they will thereby plant roots of merit and blessing without end. By doing so, they may avert calamities and escape disasters in the present life, while ghosts and spirits respectfully protect and support them. In the next life, they will assuredly be born in the highest rank of the highest grade.

EXHORTATION TO THOSE WHO ARE GREEDY AND MISERLY

One who acquires three thousand yet does not consider it much is greedy. One who has spent only a few thousand yet considers it much is miserly. The faults of greed and miserliness are present in everyone, but few recognize them in themselves. Only one who can relinquish these dispositions may be called a worthy person.

Now let us examine how, in the past, greed, anger, arrogance, and doubt oppressed, disturbed, commanded, and drove our minds, enslaving our hearts and causing us to endure kalpa after kalpa of downfall and torment. Tempests and storms battered and shattered the human heart, while tears and blood stained the entire universe.

Now, seeing the suffering of all humanity so close beside us, we awaken with a start from the great dream. What joy or attachment could our hearts still find in things as fleeting as morning dew and bubbles upon water?

Of the sufferings of human existence, if not all, then a great part arises from delusion. If one can reflect upon this in time, what wholesome karma would one fail to perform? What evil karma would one fail to admonish oneself against and abandon? Why? Because one who is not attached to wealth is a good person, whereas one who covets wealth is an evil person. If one cultivates the Pure Land in this way, one certainly will not be born in the lower grade. Furthermore, if one teaches this Dharma to others and causes them gradually to propagate it widely, then, seeing that one is free from greed and miserliness, people will certainly respect one and gladly heed one’s wholesome words. This is the principle: “From one lamp, ten thousand lamps are kindled.”

Why, then, should we still doubt birth in the highest grade? Even the blessings and rewards of this present life may be seen quite quickly. Thus it is said: “The blessings and rewards cannot be fully expressed in words; practitioners should know this for themselves.” This means that those blessings and rewards cannot be exhaustively described; practitioners must realize them for themselves.

EXHORTATION TO FILIAL REFLECTION

Chan Master Changlu Zongze composed one hundred and twenty exhortations on filial piety. The first one hundred discuss supporting one’s parents with filial devotion and offering them delicious food and sweets; this is worldly filial piety. The final twenty discuss the filial piety of exhorting one’s parents to cultivate the Pure Land Dharma gate; this is the filial piety of those who transcend the world.

The treatise says: Worldly filial piety lasts for only one lifetime, while one’s parents are still alive; it is therefore a very limited form of filial piety.

Transcendent filial piety, however, is inexhaustible. Why? If one’s parents attain birth in the Pure Land and enjoy blessings and longevity for kalpas as numerous as the sands of the Ganges, what filial piety could surpass this?

Some repay their parents’ kindness by enabling them to enjoy material pleasures; others bring their parents spiritual happiness. Such happiness may be momentary or enduring, rich and warm, or transcendent, and so forth. All these ways are called filial piety, for each seeks to bring peace and happiness to one’s parents.

Yet, upon thorough examination, only transcendent happiness can bring one’s parents peace and joy forever and thus completely fulfill the duty of repaying their kindness.

While one’s parents are still alive, if one does not earnestly exhort them to practice this Dharma gate, then one day it will be too late. Even if one then performs elaborate memorial rites, what benefit will there be?

If one teaches this Dharma to others and asks them to exhort and guide one another in turn, the resulting merit will assist one’s parents, increase their blessings and longevity, and bring them further wholesome recompense.

The Buddha does not obstruct the vows of sentient beings; thus this intention will surely be fulfilled. The passage on birth in the highest level of the highest grade states that the foremost cause for attaining birth in the highest level of the highest grade is filially supporting one’s parents. Reflecting deeply upon this, I, Wang Rixiu, composed this exhortation on filial support; from it, the grades of birth may be clearly understood.

EXHORTATION CONCERNING THE AFFECTION OF BLOOD RELATIONS

Regarding the bonds of blood and the affection of love, one should reflect upon a verse composed by the Bodhisattva of Great Compassion:

Blood relations love one another with deep affection,
Yet few can hope to live together until their hair turns white.
How many of the strong and vigorous have died,
And even the young and innocent may not live long.
Urge one another to recite the name of Amitabha Buddha;
Golden lotuses bloom within the jeweled pond.
Relatives gather together as one family,
Born in the higher grades, rejoicing for ten thousand kalpas.

If one does not do this, one merely obtains fine clothing to adorn the body and delicious food to please the palate. Then, one day, when loved ones are separated, ultimately there will be nowhere to turn for refuge.

Moreover, throughout the interval from birth until death, people live and interact with one another every day within the family and throughout society. The cords of affection bind one person to another: the deeper the affection, the more painful the separation; and the greater the resentment, the more vexing it is when adversaries must meet again.

Furthermore, people entertain too many hopes. When disappointment comes, their suffering increases all the more. Under the law of impermanence, one may be alive in the morning and gone by evening; teeth newly white soon give way to silver hair. Therefore, while still alive, people should exhort one another to recite the Buddha’s name.

If one also teaches others this Dharma gate of Buddha-recitation and asks them to exhort and guide one another in turn, one will not only enable one’s own blood relations to enjoy affection without end, but will also enable the relatives of others to enjoy boundless loving affection.

How, then, could one’s blessings and rewards ever be exhausted? One will surely attain birth in the middle level of the highest grade.

EXHORTATION TO WOMEN

Women should reflect that the Buddha, the Supremely Honored One of unsurpassed awakening, fully understands the karmic nature of sentient beings. With immeasurable loving-kindness and compassion, he wishes only to lead sentient beings out of the ocean of samsara and return them to the path of illumination.

According to the Buddha’s teaching, a woman is born with a woman’s body because her mind is burdened by strong sensual desire. This is already the result of unwholesome karma. If she does not examine herself and instead adds jealousy and craving, her karmic conditions will deepen further, and the resulting retribution will be dreadful.

Human beings have created immeasurable and boundless suffering, committing killing, stealing, sexual misconduct, false speech, licentiousness, deception, and so forth. Before the painful fruit endured by this body has been exhausted, they create further deluded causes for another body. Thus fruit gives rise to cause, and cause brings forth fruit; revolving continuously through debts incurred and repaid, lifetime after lifetime and kalpa after kalpa, it never ceases.

If she can turn her mind around, repent, reform her deluded and wrongful thoughts, treat maidservants and concubines with kindness and forgiveness, conduct herself gently and observe courtesy and deference toward both superiors and inferiors, and constantly recite the name of Amitabha Buddha, she should make this vow: “May my dark karma—evil karma—diminish day by day, and may my white karma—wholesome karma—increase each day. May I be pure in this present life, with body and mind light and at ease. When this life ends, may I never again undergo the retribution of receiving a woman’s body.”

If each thought continues without interruption, the recitation will naturally become pure and mature, and she will certainly attain birth in the Land of Ultimate Bliss. If she teaches this Dharma to others—from maidservants and concubines to everyone within the household, as well as elders, clan members, and relatives—her blessings and rewards will be inexhaustible, and she will surely attain birth in the highest grade. This may be seen in the account of Queen Vaidehi. (This account appears in Volume Five.)

EXHORTATION TO SERVANTS AND CONCUBINES

Those who serve as bondservants or concubines should reflect: “Because I did not cultivate roots of merit in previous lives, in this life I must endure a lowly and impoverished station. Others enjoy comfort while I labor; others eat delicious food while I subsist on coarse fare; others wear light and soft garments while I wear rough and inferior clothing. All this results from karmic conditions in past lives. What has passed cannot be undone, however much I may regret it.”

Because one’s own karmic retribution follows the law of causes, conditions, and results, it necessarily arises and becomes manifest in continuity with prior causes. Those prior causes have produced the present results that one is now experiencing and undergoing.

Therefore, from now onward, I must cultivate wholesome thoughts and reform evil ways, correct my faults, be loyal, upright, diligent, and careful, and wholeheartedly serve my master so as to preserve this body and strive to plant roots of merit for the future. I should constantly recollect Amitabha Buddha, continuing without interruption until this recollection becomes fully mature; then I shall naturally be born in the Land of Ultimate Bliss.

Moreover, if I transmit and teach this Dharma to my fellow workers and encourage them to exhort and guide one another, the resulting blessings will be boundless, and I shall surely be born in the upper grade of the middle rank.

EXHORTATION TO FARMERS

Those who make their living by farming should reflect: Although farming is a fundamental occupation, plowing fields and digging the earth inevitably kills no small number of minute living creatures.

Although there seems to be no way around this—for if one did not farm, where would food come from?—one must still be mindful of it.

This means that, in reality, we cannot rightly draw a division between sentient beings and insentient things; we make such a division arbitrarily within the intellect alone. The intellect is a very sharp blade that has severed the interconnection and continuity between human beings and other things.

Yet the intellect must make such arbitrary distinctions in order to resolve the many troublesome problems of life.

Therefore, one should avoid killing as much as possible, repent of past offenses, constantly recollect Amitabha Buddha, and make this great vow: “After I behold the Buddha and attain the Way, may I first deliver all the minute beings whom I inadvertently killed in the course of farming and cultivation. Next, may I deliver all karmic adversaries and loved ones, so that all may attain liberation and all may be born in the Pure Land.” Recollect in this way constantly, never forgetting it for even a single thought. When the recollection becomes fully mature, one will certainly be born in the Land of Ultimate Bliss.

If one transmits and teaches this Dharma-gate to others and causes them to spread its exhortation widely, one will receive blessings in this present life and will surely be born in the middle rank in the next life.

EXHORTATION TO SILKWORM RAISERS

Those who raise silkworms should reflect: Raising silkworms and reeling silk to make garments for people to wear is regarded as an ordinary practice of the world, yet it is also an act of taking life.

In India, people have handed down a tradition saying that silk production was initiated by the venerable Ashvaghosha, but no such account is found upon examining the sutra treasury. There is only the teaching in which the Buddha instructed his disciples not to wear garments made of silk or use oxhide or cowhide for shoes, because these articles can be obtained only by killing living beings.

Human beings often harbor an unreasonable arrogance toward animals. This arrogance impels people to act unjustly; and once a disposition toward injustice has arisen in the heart, it becomes difficult to treat others equally—not only animals, but even one human being in relation to another. Before life itself, all living beings are equal. Ants and insects have the same right to live as human beings, and humankind therefore has no justification for gathering all the means of life exclusively for itself.

Those who have made silkworm raising their occupation must not fail to fear the consequences of their offenses. They should constantly repent, constantly recollect Amitabha Buddha, and make this great vow: “After I behold the Buddha and attain the Way, may I deliver all the silkworms whom I have inadvertently killed from the day I began raising silkworms and producing silk until now, so that they may all be born together in the Land of Ultimate Bliss.” Let this recollection continue from thought to thought without interruption. When it becomes fully mature, one will also be born in the Land of Ultimate Bliss.

If one transmits and teaches this Dharma-gate to others and causes them in turn to spread its exhortation, one will surely receive blessings in this present life and be born in the middle rank in the next life.

EXHORTATION TO MERCHANTS

Those engaged in commerce should reflect: Throughout my life as a merchant, how could I have entirely avoided some measure of deceit? Even a single length of silk can be obtained only at the cost of silkworms’ lives. I should not stubbornly insist that I am free of wrongdoing. When my life comes to an end, I must depart according to my karmic conditions. It would be better to repent and change to another occupation, earning a livelihood according to my circumstances.

If one’s destiny includes abundant wealth, it will naturally accumulate over time. If one’s destiny includes little wealth, then even if much is acquired, it will be lost through one calamity or another. Moreover, the span of human life is allotted; if one seeks wealth with excessive urgency and one’s allotted span is exhausted, one may die prematurely. When wealth comes slowly to one who seeks to enjoy it, it may then endure for a long time.

One should understand: I possess intelligence and a spiritual nature, yet I compel that intelligence and spiritual nature to descend to the level of material things and become dependent upon them. I fail to understand that material things are not life itself, but merely supports upon which an imperfect life relies. Although outward forms differ, the spirit is nevertheless of one essence.

Moreover, I should follow the Buddha’s teachings and transform my life so that it becomes brighter. Keeping this in mind, I should constantly recollect Amitabha Buddha and vow: “After I behold the Buddha and attain the Way, may I first deliver all those with whom I have had dealings. Next, may I deliver my karmic adversaries and loved ones; and thereafter, may I deliver all sentient beings, whether connected with me or not, so that all may be born together in the Land of Ultimate Bliss.” In this way, thought after thought continues without interruption.

When the recollection becomes fully mature, one will surely be born in the Land of Ultimate Bliss.

If one transmits and teaches this Dharma to those engaged in this occupation and encourages them to spread its exhortation widely, one will receive blessings in this present life and be born in the upper grade of the middle rank in the next life.

EXHORTATION TO ARTISANS

Those who work as artisans should reflect: As a craftsman, I may build houses for others or make useful objects for them.

Although this is a wholesome occupation, because I did not cultivate merit in a former life, I am naturally unable to become wealthy in this life. Throughout my life I labor at building houses, yet the houses I build are always for others to inhabit, while I myself shelter in a thatched hut with a torn and leaking roof. Throughout my life I labor at making useful objects, yet whatever I make is always for someone else, while I myself do not even possess a table on which to set drinking water, and so forth.

Even if this is not so, food and clothing remain scarce. I should therefore perform wholesome deeds according to my means. When building a house for someone, I should not crave excessive material reward, but should carry out the work wholeheartedly.

This too is the cultivation of a field of merit. One should constantly recollect Amitabha Buddha; even while holding an axe and hewing wood, one should single-mindedly recollect the Buddha. Let the recollection continue from thought to thought without ceasing. When it becomes fully mature, one will certainly be born in the Land of Ultimate Bliss.

If one teaches this practice of recollection to others and causes them to spread its exhortation widely, one will receive blessings in this present life and surely be born in the upper grade of the middle rank in the next life.

EXHORTATION TO THOSE BURDENED BY MANY VEXATIONS

Those burdened by many vexations and difficulties should neither resent Heaven nor blame other people, for all these arise from karmic conditions they themselves created in former lives. If one brings joy to others, one receives the recompense of joy. If one afflicted and harmed others in a former life, one now receives the recompense of being afflicted and harmed by them.

If one formerly performed beneficial deeds, one now receives the recompense of having all things accord with one’s wishes. If one formerly obstructed others, one now receives the recompense of being obstructed by them. Every circumstance whatsoever results entirely from one’s own deeds in former lives, just as a shadow follows a form and an echo follows a sound.

Thus, the many vexations and difficulties I bear today are precisely the result of unwholesome causes I created in a former life, when I failed to perform meritorious deeds.

All things around us flow onward in ceaseless continuity like a plunging waterfall, and we too are streams that never stop. The suffering of worldly people arises because they cause the stream of their lives to flow against the cascading torrent of things; in the end, however, they cannot resist being swept away by that torrent.

What is past is already gone—what can be done about it? Even regret cannot undo it. Therefore, now and henceforth, we must repent and constantly be mindful of Amitabha Buddha. This will not only eliminate former karmic obstructions but can also increase wholesome affinities, so that in the next life we may be born in the Land of Ultimate Bliss and never again have cause for remorse. Do not say that the next life is far away; it arrives the very moment one closes one’s eyes.

If one teaches this Dharma to others and encourages them to exhort and transform one another in turn, one will gain merit in this present life and, in the next life, will assuredly be born in the upper grade of the middle level.

AN EXHORTATION TO THOSE WHO HARBOR ENMITY TOWARD THEIR OWN KIN

Those who harbor enmity toward their own kin should reflect: “Because I committed evil karma in a former life, I now receive such retribution. Perhaps I took another’s life, owed another a debt, or caused another harm. Had I formed wholesome affinities, matters certainly would not have come to this.”

In any case, understanding the root of the affliction is already something precious. Although suffering and happiness are consequences continuing from previous lives, the bondage and misery people experience arise only in small part from external circumstances and chiefly from within the mind.

The prison that confines us is still more spacious than the dark prison of the selfish self.

When the self is no more, desires will have nowhere to enter and make their demands. Selfishness will likewise find no self whose private benefit it can seek. Then others and oneself will merge harmoniously in a vast, surging ocean without boundaries or obstructions.

Our minds have always been accustomed to thinking more about what is wrong than what is right, and more about evil than about goodness. If we can awaken, repent of the karma of former lives, grieve over ourselves and hold ourselves accountable, cease doing evil with others, and constantly be mindful of Amitabha Buddha, we shall be among the supremely good and will no longer suffer such misery.

If one knows how to transmit and teach this Dharma to others and encourages them to exhort and transform one another in turn, one may gain blessed rewards in the present life and will assuredly be born in the upper grade of the middle level in a future life.

AN EXHORTATION TO FISHERMEN

A fisherman should reflect: “Fish live in the water and do no harm to people. Yet I devise cunning means to catch and sell them in order to sustain my own life. If I give the matter careful thought, fish in the water also have their own families. Many carry offspring in their bellies, and every one of those offspring has a life. Yet I kill them all; the offenses involved are immeasurable.” If one can change one’s occupation, that is best. If one cannot abandon it immediately, one should at least refrain from killing small fish and such creatures as snails, shellfish, eels, and swamp eels, which are difficult to kill.

All sentient beings are formed through causes and conditions. Although human beings occupy a level more balanced and refined than that of animals, they are still composed of the same elements and subject to the same laws of cause, effect, and dependent conditions. Therefore, where they are fundamentally alike, there are no true distinctions.

One should therefore constantly be mindful of Amitabha Buddha, repent, and make this great vow: “After I behold the Buddha and attain the Way, may I deliver all the living beings I have killed from the past until now, so that they may all be born in the Pure Land.” If one continues this mindfulness thought after thought without interruption until it naturally becomes pure and mature, one will also be born in the Land of Ultimate Bliss.

If one teaches this Dharma to others and causes them to disseminate it widely, one may avert calamities and gain merit in the present life; in a future life, one will at least attain birth in the lower grade of the lower level.

AN EXHORTATION TO BIRD-CATCHERS

Those who make their living by trapping birds should reflect: “Birds fly through forests, over fields, and across the open sky, doing no harm to people. Yet because I crave their flesh, I devise many cunning means to capture them. I cherish my own life, and they too cherish theirs. I love my family, and they too have their offspring.”

If one can change one’s occupation, that is best. If one cannot abandon it immediately, one should at least refrain from killing small birds and species that are incubating eggs. So long as a person does not understand that the suffering of fellow human beings and of all sentient beings is, or will become, that person’s own suffering, that person remains shallow and selfish.

And if we have awakened to the understanding that Mind is utterly impartial and universally pervasive like the waters of the great ocean, how could we still act contrary to the Way?

One should therefore constantly be mindful of Amitabha Buddha, repent, and make this great vow: “After I behold the Buddha and attain the Way, may I deliver all the living beings I have killed from the past until now, so that they may all be born together in the Pure Land.” If one continues this mindfulness thought after thought without interruption until it naturally becomes pure and mature, one will also be born in the Land of Ultimate Bliss.

If one transmits and teaches this Dharma to people and encourages them to exhort and transform others in turn, spreading it widely, one may avert calamities and extinguish offenses in the present life; in a future life, one will at least attain birth in the lower grade of the lower level, which is still superior to wandering in the celestial palaces.

AN EXHORTATION TO COOKS

Those who work as cooks should reflect: “Because I did not cultivate meritorious karma in a former life, I must now endure poverty and hardship and must steam, braise, mince, and cut the flesh of sentient beings. Although I do not personally kill them, I nevertheless share in a grave offense; it is not that I am without guilt.” If one can change one’s occupation, that is best. If one cannot abandon it immediately, one must take care not to butcher or kill living creatures.

One should constantly be mindful of Amitabha Buddha, repent, perform wholesome deeds, and make this great vow: “After I cultivate and attain the Way, may I deliver all the living beings killed from the past until now, as well as all the sentient beings whose flesh I have minced and cut, so that we may all be born together as one family in the Pure Land.” If one continues this mindfulness thought after thought without ceasing until it naturally becomes pure and mature, one will also be born in the Land of Ultimate Bliss.

If one transmits and teaches this Dharma to others and causes them to exhort and transform one another in turn, one may avert calamities and extinguish offenses in the present life; in a future life, one will at least attain birth in the lower grade of the lower level, which is still superior to wandering in the celestial palaces.

AN EXHORTATION TO THOSE WHO PERFORM MERITORIOUS DEEDS

All acts of merit and goodness are indeed commendable. Yet worldly merit may eventually be exhausted, and in the end one still cannot escape samsara. It is better to dedicate such merit toward the Western Land, for one will then swiftly escape samsara.

How could this blessed reward ever be exhausted? For this reason, I, Wang Rixiu, have called this volume the “Book of Exhortations.” As stated before, those who are illiterate depend entirely upon people who perform meritorious deeds. Such people should take the mind of a bodhisattva as their own and explain this teaching to them.

It will be like giving a lamp to someone in darkness or showing the road to someone who is lost. If one widely gives this Dharma gate as an offering, enabling everyone to know it and everyone to escape samsara, one’s blessed rewards will remain inexhaustible throughout myriads upon myriads of kalpas, and one will assuredly be born in the upper grade in the Land of Ultimate Bliss. How could worldly merit and blessings ever compare with this?

AN EXHORTATION TO SUTRA RECITERS

Those who recite sutras or observe vegetarian precepts are certainly engaged in wholesome karma. There is no doubt that they will enjoy blessed rewards in the next life. Yet such merit may eventually be exhausted and cannot enable them to escape samsara. It is therefore better to cultivate mindfulness of the Buddha and seek birth in the Western Land, thereby passing beyond the cycle of samsara. Even evil people who undertake this practice can attain rebirth there; how much more assuredly will those who observe vegetarian precepts and recite sutras be born in an upper grade!

Nevertheless, if one practices only for oneself, one’s merit is very small. It is better to encourage others to practice, for this alone may be called great merit.

If one transmits and teaches this method of cultivation and encourages people to pass it on widely in turn, then because others respect one for observing vegetarian precepts and reciting sutras, they will surely trust and value one’s words and follow the teaching. One’s merit will thus become greater and one’s blessings more abundant. In this present life, everyone will take refuge and show respect; in a future life, how could one’s merit and virtue ever be exhausted?

AN EXHORTATION TO NOBLES

People of noble rank should reflect thus: “Although all my affairs accord with my wishes and everything brings pleasure, the days and hours pass swiftly, and this illusory, dreamlike body is difficult to preserve. From ancient times until now, where are those of the highest nobility? It would be better, amid my pressing affairs, to spare a little time each day to practice recollection of the Western Pure Land. Then, in this present life, calamities may be dispelled and karma diminished; in the next life, I shall be born from a lotus flower, free from the realms of suffering and constantly enjoying bliss. Would this not be good?”

For example, during the Song dynasty, Lord Wen Hu, while in the capital, formed an association with Chan Master Jingyan in which one hundred thousand people practiced the Pure Land teaching together. Wang Minzhong, Yang Cigong, Ge Zhongchen, Ma Dongwang, and Feng Jichuan were all people of noble rank who practiced the Pure Land teaching. Should this not be kept in mind?

If one brings forth the bodhisattva’s Mahayana resolve, teaches this Dharma to others, and urges them in turn to exhort and guide still others, then because people revere one as a person of noble rank, they will trust and value one’s words. Thus the Dharma gate taught here may be widely propagated. How could the resulting merit and blessings be easily measured? In the next life, one will certainly be born in the highest grade.

If one merely lets the days pass in obscurity, without knowing to practice this teaching, then when regret comes one day, it will already be too late.

EXHORTATION TO PEOPLE OF GREAT INTELLIGENCE

Those of great intelligence, broadly learned and endowed with retentive memory, whose spoken words form elegant compositions and whose brush produces accomplished essays, are naturally revered by the world. Yet with respect to their own true nature, these attainments seem to be of no real consequence. Master Zhuangzi said: “What I see is not truly seen by me; it is merely what another person has seen for himself. What I hear is not truly heard by me; it is merely what another person has heard for himself.”

If I do not see what others have personally seen and do not hear what others have personally heard, then I merely attain what others have attained, not what I myself have attained. I delight in what others delight in, not in what I myself truly delight in.

Once one departs from this life, one will realize that everything to which one devoted attention throughout one’s lifetime has brought no benefit to oneself. Although one cannot abandon the exercise of intelligence and the pursuit of worldly affairs, one should use whatever leisure one has each day to set one’s mind upon the Pure Land teaching. If one thoroughly understands this principle, adverse conditions will naturally diminish, wholesome conditions will steadily accumulate, and even during this present life one will have something in which to rejoice.

If one teaches this practice of recollection to others and urges them in turn to exhort and guide still others, then because they revere one as a person of superior intelligence, they too will accept this principle in faith. They will certainly say that the principle of this practice of recollection is inconceivable. Thus the Pure Land teachings may increasingly flourish and spread throughout the world for a long time. In this way, one is also a bodhisattva who upholds and supports this teaching. One day, one will certainly be born in the highest grade. How could the merit and blessings thus attained be easily measured?

EXHORTATION TO SELLERS OF ALCOHOL

Those who sell alcohol should reflect thus: “The five kinds of grain are originally intended to nourish people, yet I now crush them and make alcohol, causing people to become intoxicated and commit unwholesome deeds. To whom does the resulting offense belong?”

They should constantly repent and recite the name of Amitabha Buddha, making this great vow: “May all the offenses I have committed since I began selling alcohol by wasting the five kinds of grain be entirely extinguished. After I behold the Buddha and attain the Way, may I deliver all beings associated with the use of the five kinds of grain to make alcohol; all minute living beings killed during the planting and cultivation of those grains; all sentient beings made to labor in their cultivation; and all those who become intoxicated by alcohol, disrupt their villages, and revile others. May they all be born in the Pure Land.”

If one continues in this recollection thought after thought without ceasing, the practice will naturally mature, and one will certainly be born in the Land of Ultimate Bliss.

If one teaches this Dharma gate to others and urges them in turn to exhort and guide still others, one may extinguish offenses and increase merit in this life, and in the next life one will certainly be born in the middle grade.

EXHORTATION TO KEEPERS OF EATING ESTABLISHMENTS

Those who operate eating establishments should reflect thus: “I chop, slice, boil, and roast the flesh of sentient beings, seeking profit to sustain my life. I have relatives and wish them peace and happiness, yet my livelihood is obtained precisely by killing living creatures. This is extremely evil karma.” If one changes this occupation, one is a person of the highest rank. If one cannot change it immediately, one should at least reduce the killing of eels, loaches, crabs, freshwater crabs, snails, clams, and the like.

Such creatures are difficult to kill, and many minute living beings are also involved. One who reduces the use of meat according to one’s circumstances is a person of the middle rank. If one cannot yet do even this, one should nevertheless recite the name of Amitabha Buddha, which is still better than not reciting it.

One should then repent and make this great vow: “After I behold the Buddha and attain the Way, may I deliver all sentient beings whom I have killed throughout past and future lives, as well as all sentient beings whose flesh I have used. May they all be born in the Pure Land.” If one continues in this recollection thought after thought without ceasing, the practice will naturally mature, and one will also be born in the Land of Ultimate Bliss.

If one teaches this Dharma gate to others and urges them in turn to exhort and guide still others, one may extinguish the karma of one’s offenses in this life and enjoy inexhaustible blessings in the next.

EXHORTATION TO BUTCHERS

Those who work as butchers should reflect thus: “Because others crave meat, they raise living creatures; because I crave profit, I kill those living creatures. By killing them, I nourish my body and support my relatives. I have relatives and wish them happiness and freedom from illness. Yet these creatures also possess life; if I kill them, I incur immeasurable offenses.”

If one can abandon the butcher’s trade, one is a person of the highest rank. If one cannot abandon it immediately, one should at least reduce the killing; such a person is of the middle rank. If one still cannot change one’s occupation, one should nevertheless constantly recite the name of Amitabha Buddha, which is still better than not reciting it.

One should then repent and make this great vow: “After I behold the Buddha and attain the Way, may I deliver all sentient beings whom I have killed throughout innumerable kalpas, and may they all be born in the Pure Land.” If one continues in this recollection thought after thought without ceasing, the practice will naturally mature, and one will also be born in the Land of Ultimate Bliss.

If one teaches this Dharma to others and urges them in turn to exhort and guide still others, one may extinguish evil karma in this life and obtain inexhaustible blessings in the next.

EXHORTATION TO THOSE IN HOUSES OF PLEASURE

Women living in houses of pleasure should reflect thus: “My conduct as a woman is already not a wholesome occupation; how much more unwholesome is the karma of dwelling in a house of pleasure?”

If one can awaken and eliminate sexual misconduct, one is a person of the highest rank. If one cannot do so immediately, one should constantly recite the name of Amitabha Buddha and make this great vow: “May this evil karma of mine gradually be extinguished, and may my wholesome karma increase day by day. May I have sufficient clothing and food and soon abandon this occupation. After I behold the Buddha and attain the Way, may I deliver all those who, because of me, have committed sexual misconduct, and may they all be born in the Pure Land.” If one continues in this recollection thought after thought without ceasing, the practice will naturally mature, and one will certainly be born in the Land of Ultimate Bliss.

If one teaches this practice of recollection to others and urges them in turn to exhort and guide still others, calamities will certainly be dispelled and offenses extinguished in this life, and in the next life one will also obtain inexhaustible blessings.

EXHORTATION TO EVILDOERS

Those who have committed evil deeds should reflect thus: “Throughout my life I have created many evils. Once I close my eyes in death, what can I possibly do? It would be better to repent without delay, recite the name of Amitabha Buddha, and make this great vow: ‘After I behold the Buddha and attain the Way, may I deliver all those whom I have killed throughout innumerable kalpas, and may they all be born in the Pure Land.’” If one continues in this recollection thought after thought without ceasing, the practice will naturally mature; evil karma may then gradually diminish, wholesome conditions will increasingly grow, and one will certainly be born in the Land of Ultimate Bliss.

If one can teach this Dharma gate to others and cause them to exhort and guide one another in turn, not only may one thereby extinguish offenses in this present life, but in future lives one will also receive boundless blessings.

EXHORTATION TO THOSE SUFFERING FROM ILLNESS

Those who killed living beings in previous lives now receive the retribution of premature death; those who rejoiced upon seeing others kill receive the retribution of affliction and distress.

The suffering of illness is the residual retribution for killing in previous lives, the direct retribution for eating the flesh of living beings, and also the direct retribution for causing harm to living beings. Good and evil retributions follow a person as a shadow follows its form and can never be separated from it. Therefore, those suffering from illness should reproach themselves, saying: “Because of my evil conditions in previous lives, I now receive this retribution.”

They should constantly be mindful of Amitabha Buddha and make the great vow never again to commit evil, never again to kill, and never again to harm any living being. They should vow: “May this body soon be freed from the suffering of illness. After I behold the Buddha and attain the Way, may I deliver all the living beings I have killed throughout countless kalpas, together with all my enemies and loved ones, so that they too may be reborn in the Pure Land.” If mindfulness continues without interruption from thought to thought, it will naturally become mature, and they will certainly be reborn in the Land of Ultimate Bliss.

If one teaches this Dharma gate to others and encourages them to exhort and guide one another in turn, then, as the power of one’s practice grows, one will naturally receive abundant wholesome retribution. That illness will surely be cured, and in future lives one will also receive boundless blessings.

EXHORTATION TO THOSE WHO WISH TO BECOME SPIRITS IN ORDER TO PUNISH THE WICKED

There are people in the world who deeply resent the wicked. They say: “I lack the power to punish the wicked people of this world. I vow that after death I shall become a spirit in order to govern and punish them; I do not wish to be reborn in the Western Land.”

According to the Buddhist sutras, spirits are still among the classes of beings within the six realms and are still numbered among the fallen. The Western Land, however, is precisely a realm that transcends the cycle of rebirth within the six realms.

Therefore, those who cultivate rebirth in the Western Land take an upright and compassionate mind as their foundation; whatever they see and do is wholly compassionate. If someone commits evil, they grieve over that person’s delusion. If someone suffers hardship, they wish to rescue and assist that person. Although none of these matters directly concerns them, they thereby form vast wholesome affinities with all living beings.

Those who become spirits, however, take uprightness mixed with anger as their foundation; whatever they see and do is permeated by anger. When admonishing others for their faults, they afflict them with further illness; when punishing their offenses, they become even more hot-tempered. Thus they harm others, while for themselves they exhaust all the merit of being a spirit.

Because they create the karma of anger, they fall into hell. After emerging from hell, they become pythons, scorpions, and other such creatures, with no opportunity to attain liberation.

Long ago, two masters cultivated together. One practiced meritorious deeds, while the other was prone to anger. The master who practiced merit often admonished and reminded the angry one, but he would not listen. Later, the irascible master died.

One day, the master who had admonished him took passage on a traveler’s boat through the region of Jiangshang. The spirit enshrined in a temple there was extraordinarily efficacious and could speak in a human voice. The travelers went ashore to make offerings to the spirit. The spirit told them: “There is a master traveling aboard your boat. You should invite him here to meet me.” When the master came, the spirit said: “I am the master who formerly cultivated together with you. Because I was prone to anger, I have now fallen into the state of a spirit in this temple.”

The master wished to see the spirit’s form, but the spirit hid and refused to reveal himself. After the master asked two or three times, the spirit, having no other recourse, finally revealed one section of a serpent’s body. The spirit then said: “Someone has offered me ten bolts of silk. Please use them on my behalf to arrange a rite for my deliverance. Afterward, when you pass through Hongzhou and ascend the mountain to the west, you will see me.” The master did as instructed. Indeed, upon reaching the western mountain, he saw a dead python whose body was two or three miles long. Alas! Such is the retribution of anger.

Moreover, everyone possesses a mind that is empty, luminous, tranquil, and still, like clear, cool water. Yet when a single thought of anger arises, it is like casting filth into that water and utterly spoiling its purity and coolness. If one gives rise to a compassionate mind, it is like placing sandalwood incense in the water, making it all the more refreshing and cool.

Water is still by nature, but the stronger the wind blows, the more violently its waves surge. When the wind of anger ceases to blow, the waves of the mind naturally become calm, and the waters of the mind return to their tranquil nature. Thus, certain and everlasting peace and happiness lie within our own minds, yet we fail to perceive them ourselves.

Alas! Why should people shrink from practicing compassionate deeds and cultivating rebirth in the Western Land? Instead, through anger they fall into the state of spirits—is this not a grave mistake?

EXHORTATION TO THOSE IN THE ARMED FORCES

They should reflect: “We receive the nation’s kindness in sustaining us. Our monthly pay, silk, and cloth are all obtained through the toil of the people. That we have enough to eat each day and clothes suited to warmth and cold, that we can first support our aged parents and then provide for our wives and children—all this is due both to the kindness of the nation and to the labor of its people. Even when there is no warfare, we must maintain our weapons, train in horsemanship and chariotry, display the might of our formations, and exercise such military authority and martial courage that foreign countries remain in awe, thereby quelling rebellion before it arises. May the nation be peaceful and prosperous, and may the people dwell in security.”

Each day they should silently recite the name of Amitabha Buddha a thousand times, vowing that unseen aid will strengthen their bodies and vitality. When enemies or calamities arise, they should exert themselves to resist them, disregarding even their own lives. When no such danger exists, they should maintain strict vigilance. They must not oppress or wrongfully kill others out of greed for rank and fame, but seek only that the nation may always be peaceful and the people always joyful. This is the mind of a bodhisattva manifesting the conduct of a general.

If they can also teach this Dharma to others and encourage people to exhort and guide one another in turn, their wholesome karma will mature, their blessings and emoluments will increase, and in a future life they will be reborn in the Pure Land, attaining the upper grade of the middle rank.

EXHORTATION TO THOSE WHO USE HARSH SPEECH

Body, speech, and mind constitute the three kinds of karma. The sutra treasury teaches that retribution often arises from verbal karma because verbal karma is so easily committed.

The Sutra on Repaying Kindness states that long ago, a person became angry because his mother brought his meal late and said: “It would have been better for me to be born from the womb of a donkey than from my mother’s womb.” He later received the retribution of being conceived in a donkey’s womb.

There was also another person who, whenever the food his mother brought was not to his liking, would say: “The food my mother gives me is not as good as what she gives the dog.” He later received the retribution of being born as a dog.

These are all retributions of verbal karma. Hence it is said: “Ác khẩu giả, nãi ác nộ chi khẩu, vi ngôn ngữ bất ôn hòa nhi.” This means: “Harsh speech is wrathful and vicious speech; it is speech that is not gentle or harmonious.”

Few people in the world understand this principle, and so they regard harsh and filthy speech as commonplace.

Therefore, I, Wang Rixiu, respectfully exhort people of the world to take great care in this matter and constantly be mindful of Amitabha Buddha in order to cleanse the defilement of verbal karma.

When hearing others utter harsh or filthy words, one should also constantly recite this name in order to cleanse the defilement from one’s ears. One should vow to use the wholesome karma of Buddha-recitation in this life to cleanse the defilements accumulated throughout many kalpas. By doing so, one’s wholesome karma will grow more mature each day, while one’s evil karma will diminish day by day.

If one can also teach this practice of mindfulness to others and cause them to exhort and guide one another in turn, calamities may be dispelled, blessings and prosperity may endure, and in a future life one will also be reborn in the Pure Land, attaining the upper grade of the middle rank.

EXHORTATION TO THE ELDERLY

When people reach old age, the remaining span of their fleeting days is limited, and there is no longer any road ahead upon which they may advance. They should therefore cultivate the Way; indeed, they truly ought to cultivate it. Why is it evident that they should cultivate the Way? A person living in this world commits more offenses with every additional day of life. By the age of sixty or seventy, one’s accumulated offenses are truly as high as a mountain.

In ancient times, when Bo Yu reached the age of fifty, he recognized the faults of his previous forty-nine years. How much more, then, must those who are not equal to Bo Yu be unable to avoid faults? If one turns one’s mind back and reflects upon them, how could one not feel ashamed, and how could one not be afraid?

All day long I wade through mud and water, laboring entirely for my children and grandchildren. Yet when I reach my final moments, even if my children are filial and my grandchildren obedient, can they die in my place? And after my death, can they undergo punishment in my stead?

Or must I go all alone before King Yama and submit to his judgment? It would be better, while I still live, to spend each day reciting the name of Amitabha Buddha. This alone can be carried with me; this alone can be relied upon. From this it is evident that one should cultivate the Way.

Why is it truly proper to cultivate the Way?

When people are still young and strong, everyone busies themselves with establishing a career. Some seek official rank, some strive to amass family wealth, some indulge recklessly in wine and sensual pleasures, some compose poetry and prose, and some pursue fame and reputation. They care only about competing and pressing forward, without thinking of what will come afterward.

When frost covers their hair and old age steadily closes in, the road to death lies near, yet they remain wholly confined within a prison of fire.

Even if they are unwilling to relinquish worldly affairs, no matter how strongly they have desired them, when that hour arrives such thoughts will naturally cease altogether. Once those thoughts have ceased, their mindfulness of the Buddha can immediately become single-minded.

When they open their eyes and behold impermanence approaching, their recitation of the Buddha’s name will naturally become earnest and vigorous. Compared with cultivating the Way in youth, it seems that this practice is not even half as difficult. From this it is evident that one truly ought to cultivate the Way.

EXHORTATION TO YOUNG BOYS

When a family has a son, as soon as he reaches the age of seven they send him to school to read and study. Their intention is for him to understand letters and their meanings, and to accomplish something when he grows up. What parent does not have such a heart?

Yet they do not realize that human life is difficult to preserve and that few people live to an advanced age. Some encounter karmic adversaries and consequently die young. In other cases, a child and his parents have karmic grievances from former lives, so the child is now born into that household to distress his parents and ruin the family estate.

I, Wang Rixiu, respectfully exhort all parents: as soon as a young child has just learned to speak, teach him every day to recite the names of the Four Sages of the Western Land—Amitabha, Avalokitesvara, Mahasthamaprapta, and Pure One—ten times each; to recite once the verse of the Bodhisattva of Great Compassion; and to chant the Pure Land mantra. This mantra contains only fifty-nine characters and is very easy to chant and uphold.

If he can chant it five hundred or one thousand times each day, then even if one year is insufficient, within two years he can complete three hundred thousand recitations.

That is, if he begins chanting at the age of six, he will have completed them by the age of seven, and this will not hinder his entering school to read and study.

Even if in this life the child bears no hostile karmic debt toward his parents, chanting this mantra is itself a great good deed and will certainly dispel calamities and increase blessings. If he is a karmic adversary from a former life, then by chanting and upholding this mantra he can also resolve grievances and eliminate karma. Would this not also be good?

If one does not believe these words, regret will be useless when the time comes. Thus Confucius said: “Of one who does not say, ‘What shall I do? What shall I do?’ I indeed do not know what can be done with him.” That is to say: if one does not know enough to ask what should be done, then I too do not know what can be said or done for that person. So it is.

EXHORTATION TO YOUNG WOMEN

I, Wang Rixiu, have observed that many women suffer numerous illnesses because of childbirth. Some encounter sudden or obstructed labor, causing the mother to lose her life. This is precisely because the mother and the child being born incurred karmic debts and grievances toward one another in a former life, and so they now undergo such retribution.

According to the sutra treasury, if one wishes to sever the roots of all karmic obstructions and attain rebirth in the Pure Land, one must chant this mantra. That is to say, Amitabha Buddha constantly stands before a person who recites this mantra and does not allow karmic adversaries to harm her.

In this present life she will dwell in peace and security, and at the end of her life she will freely attain rebirth. If a person completes two hundred thousand recitations, the seed of bodhi will sprout. If she chants it three hundred thousand times, she will certainly behold Amitabha Buddha directly before her.

I, Wang Rixiu, respectfully exhort young women who still live with their parents: while they have leisure and few duties, they should each day recite the names of the Four Sages of the Western Land ten times each, as explained above, and recite once the verse of the Bodhisattva of Great Compassion. In addition, they should chant this mantra five hundred or one thousand times each day. If one year is insufficient, then within two years they can complete three hundred thousand recitations.

This can enable them to remain free throughout their lives from the calamity of sudden or obstructed childbirth. But if parents allow their daughters to indulge in idle amusement and frivolous play, or if they do not believe these words, then one day, when karmic grievances converge, they will suffer great harm, and by then regret will come too late.

Even if in this life that daughter is not a karmic adversary dwelling beside her parents, by first chanting this mantra three hundred thousand times, she plants great roots of goodness and establishes great wholesome affinities. How could this fail to bring benefit? Within the bonds of parental affection, this is truly an exceedingly good act, and its blessings are also great.

Therefore, when young women hear these words, how could they not exert themselves in chanting and upholding the mantra?

NAMO ORIGINAL TEACHER SHAKYAMUNI BUDDHA

END OF VOLUME SIX