龍舒增廣淨土文

LONGSHU’S EXPANDED PURE LAND TEXT — FASCICLE 12

Who believes that this physical body is the root of suffering? People remain immersed in and attached to worldly pleasures, unaware that it is the cause of suffering. This floating life passes swiftly and never remains.

This fragile, provisional body will inevitably decay. Before entering the womb, it had neither male nor female form. It arose only through the temporary conjunction of earth, water, wind, and fire, and therefore cannot escape the afflictions of birth, aging, illness, and death.

Above, there is no thread by which it may be grasped; below, there is no root from which it grows. Like foam upon the waves, rising and sinking, existing and vanishing in an instant; as fragile as dew upon the tip of grass, present and then immediately gone. Those who live long seldom pass sixty or seventy years, while many who die young live only twenty or thirty.

Some know today but cannot know what will happen tomorrow; others go to bed and suddenly take their leave—one exhalation, and they are separated by ten thousand leagues. Master Xuefeng composed this verse:

How can it be said that this body is free of such things, when everyone is deceived by it? Sinews bind together seven feet of bones; a single skin-bag contains the flesh. The nine apertures constantly discharge impurities, while the six faculties run heedlessly after ignorance. Hair, body hair, nails, and teeth are covered with grime; tears and mucus are filthy as a latrine. Inside, there is nothing but a gathering of worms; outside, mosquitoes, gnats, lice, and bedbugs bite and burrow. Any illness or calamity may take one’s life, while excessive cold and heat hasten aging. The eyes follow forms and lead one among hungry ghosts; the ears pursue sounds and enter Avici. While alive, the mouth consumes every delicacy; after death, it receives only a few drops of oil.

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The poem of Zhang Kui says:

Red and white—do not deceive one another;
The true person without rank is a mass of red flesh.
Once it decays, it is worth less than a dog’s or pig’s body;
Therefore, cultivate contemplation of the corpse today.

There is nothing in this body worthy of affection or regret. Everyone should aspire to escape it. Why remain deluded, infatuated with elegance and pleasure, and invertedly scheme over every affair?

Some place flowers upon a skull; some perfume this foul skin-bag. They wear clothes to cover blood and pus and drape brocade over a vessel of excrement and urine. Through a hundred schemes and a thousand deceitful devices, they speak of living for ten thousand years, unaware that headaches and dim vision mean King Yama has already sent his messengers, and that white hair and mottled skin are letters of summons from the ghost of impermanence.

Every act of craving wealth and being deluded by sensual beauty is a shortcut to losing the human body. Drinking wine and eating meat every day deeply plants the causes of hell. One pursues a moment’s pleasure before one’s eyes, only to endure bitterness for ten thousand kalpas in a future body.

A Pure Land text says:

A skin-bag of blood and flesh, with sinews binding bones—
Deluded ordinary beings regard it as the self.
Only at death do they know it was not “I”;
The gold and jade once possessed are handed to others.

Once the life faculty is severed, the four great elements are cut by the knife-wind. Outwardly, the limbs contract; inwardly, the liver and intestines are torn apart. Though wife and children grieve, there is no means to keep one from departing. Even if all one’s blood relatives stand around, who among them can take one’s place? An ancient verse says:

Though our parents’ kindness is profound, we finally part;
Though the bond of husband and wife is weighty, we still separate.
Human affection is like birds lodging together in a grove;
When the great limit comes, each flies away.

The living can only grieve and weep in pain, while the consciousness of the dead cannot avoid rushing onward. The road ahead is obscure; raising one’s eyes, one sees not a single companion. Crossing the Nai River Bridge, who can look back without anguish?

Entering the gate of the ghost realm, who is not desolate? Only seven days have passed in the human world, yet in the netherworld one has already been escorted before the Ten Kings. The officials who judge the case show not the slightest human feeling; the prison guards holding their tridents display no joy.

Those who did good in life ascend to the heavens, become immortals, or are reborn as humans. Those who committed evil while alive are dragged to places of boiling water, blazing fire, and cutting knives. Cauldrons boil like collapsing mountains; forests of swords surge upward like peaks.

Molten copper is poured into the mouth, and the flesh throughout the body disintegrates. Red-hot iron pellets are swallowed, and smoke pours from the mouth. When hacked to pieces, blood and flesh scatter everywhere; when cast into freezing ice, the skin splits open.

When the body is destroyed, the wind of karma blows upon it and it immediately lives again; when life ends, the rakshasas roar and it revives. A hundred thousand years pass in the human realm, yet in hell they amount to only a single day and night. The Dian Guang Collection says:

Boiling cauldrons and charcoal furnaces fill the dark realm with heat;
Forests of swords and mountains of knives tower to the azure heavens.
Those enduring punishment must pass through ten thousand kalpas
Before the ox-headed wardens allow them to leave.

Though the souls and spirits have gone to the ghost realm, the corpse still lies in its coffin. After three or five days, or perhaps six or seven months, the body decays, breeds worms, and turns to blood. Its stench pervades heaven and earth; swollen and revolting, it cannot bear to be seen. People quickly urge that it be cast into a heap of fire or buried far away amid desolate mountains. The once-beautiful face lies silent and has become a furnace of cold ashes; today, the white bones in the wilderness have become an earthen mound. Master Hanshan’s verse says:

A flower-like face and powdered skin, lovely as a dream;
Scented with flowers and incense, fine robes fluttered.
Where is that elegance and pleasure today? It cannot be seen—
Among green willows and fragrant grass, bare bones lie.

Love and affection end here. Where are the heroes of former times now? Tears fall like rain in the lonely place; a damp wind blows bitterly cold. Late at night, ghosts still howl and weep. After many years, crows and birds peck at the remains. Stone tablets fill the desolate banks, and votive paper hangs among the green willows. Who can reach this place and fail to awaken? Master Hanshan said:

Those with eyes should cease their infatuation, turn around, and flee the harbor of delusion. In an instant, tear apart the net of attachment and devise a means of life while resting in the ghosts’ cave. If you wish to know the true person within this lump of flesh, then whether male or female, you must cultivate. Wise and foolish alike have a share. Simply turn the light back upon yourself, and you will immediately know that fundamentally there is no self.

If you cannot yet investigate Chan and inquire into the profound, you should diligently observe fasting precepts and recite the Buddha’s name, abandon evil and practice good, repair what is old and cultivate what is new. Transform the six thieves into the six superknowledges and the eight sufferings into the eight masteries. You will then be able to repay heaven’s blessings, carry out transformation without obstruction, liberate people on behalf of the Buddha, receive the praise of all, help your family attain liberation, bring awakening everywhere, and teach everyone to escape sinking in samsara. Above, assist all Buddhas in turning the Dharma wheel; below, rescue sentient beings from the sea of suffering. If the Buddha’s words are not to be believed, what words are worthy of belief?

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If you do not cultivate in the human realm, in what realm will cultivation be easier? Do not say that everything can be changed in a single day; even a thousand Buddhas would find it difficult to save you. As though your head were aflame, there is no time to wait. Accept this teaching here and now; do not let this life pass in vain. Master Hanshan said:

When the hundred bones scatter and leave the earth,
To whom does the one enduring thing forever belong?
It is better to penetrate the path here and now—
When this skull lies in the ground, who will know?

THE THREE DOUBTS AT THE TIME OF DEATH
DISCUSSED BY PATRIARCH CIZHAO

In the Ten Gates of the Pure Land, Patriarch Cizhao admonished:

Those who recite the Buddha’s name may have three doubts at the time of death and consequently fail to be born in the Pure Land:

1. They doubt that, since beginningless time, they have created extremely grave karma, while their period of cultivation has been very short, and therefore fear that they will not attain rebirth there.

2. They doubt that although they recite Amitabha’s name, their aspiration has not yet been fulfilled or their greed, anger, and delusion have not been exhausted, and therefore fear that they will not attain rebirth there.

3. They doubt that although they recite Amitabha’s name, the Buddha may not come to welcome them at the time of death.

Because of doubt, obstructions arise and right mindfulness is lost, so they fail to attain rebirth. Therefore, practitioners of Buddha-recitation must have the utmost faith in the clear purport of the sutras and must not give rise to doubt. A sutra says: “Reciting ‘Amitabha Buddha’ once extinguishes grave offenses accumulated throughout eighty kalpas of birth and death.” At the highest level, one attains single-mindedness; at the lowest, one accomplishes ten recitations. The practitioner is then welcomed and born within one of the nine grades of lotus, leaving behind the five turbidities. If practitioners reach the level at which mind after mind is lucid and each thought is single and empty, they will completely sever doubt and certainly attain rebirth.

— Venerable Shandao’s Text on Right Mindfulness for Rebirth at the Time of Death

Zigui Zi asked: “Venerable Master, the great matter in life is birth and death. When one breath fails to return, a person’s body and mind already belong to the next life. With one mistaken thought, one falls into samsara. I have previously received your instruction in the Dharma of Buddha-recitation for rebirth, whose truth is indeed perfectly clear. Yet I fear that when illness and death suddenly come, my consciousness will become scattered. I also fear that others may confuse me and disturb my right mindfulness, causing me to forget the cause of rebirth in the Pure Land. I reverently beseech you, out of compassion, to instruct me once more in the direct path of return, so that I may escape the suffering of sinking in samsara.”

The Master said: “Excellent is this question! Listen carefully.

“All who wish to be born in the Pure Land at the time of death must not fear death. Everyone should constantly reflect that this body is full of suffering, impure, and bound by every kind of evil karma. If we can abandon this filthy body, be reborn in the Pure Land, receive immeasurable bliss, and escape the painful course of birth and death, then this accords with our aspiration. It is like taking off a torn garment and putting on a precious robe. Thus, we should relinquish body and mind and give rise to no attachment or regret.

“When illness comes, we should immediately contemplate the law of impermanence, single-mindedly await death, and tell our family, physicians, and those who come and go to visit: ‘When you stand before me, please recite the Buddha’s name on my behalf. Do not speak of useless matters or discuss good or bad affairs in my presence. Nor should you comfort or console me with sentimental words or wish me worldly ease, for such things are hollow and useless!’

“If the illness becomes severe and death approaches, relatives must not weep or utter anguished lamentations that disturb the practitioner’s mind and cause the loss of right mindfulness. Everyone should recite the Buddha’s name in unison until the practitioner has breathed the last; only then may they grieve and weep. For if the sick person gives rise to even a single thought of attachment to the world, that thought immediately becomes an obstruction and prevents liberation. If, at the time of death, someone who clearly understands the Pure Land teaching can come to exhort and encourage the practitioner, this is truly an exceedingly fortunate circumstance.

“In general, anyone who puts the foregoing instructions into practice will certainly attain rebirth.”

He was further asked: “May one seek a physician and request medicine?”

He replied: “At first, there is no hindrance in seeking a physician and taking medicine. But remember that medicine can treat illness; it cannot treat one’s allotted lifespan. If the span of life has ended, what can medicine do? A practitioner must not kill living beings in seeking personal well-being. I have seen many people observe a vegetarian fast because of illness, but as soon as they improve slightly, physicians prescribe wine and meat to supplement the medicine, and consequently the illness returns. If practitioners believe and know that the Buddha’s power can save them, what benefit could wine and meat possibly bring?”

He was further asked: “May one pray to spirits and seek blessings?”

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He replied: “The length of a person’s lifespan has already been determined during life, so why rely upon the hand of a spirit to prolong it? If, through foolish teachers, one believes in wrong views and kills sentient beings as sacrifices to ghosts and spirits, one merely increases one’s offenses and diminishes one’s lifespan. If one’s life has ended, what could petty ghosts possibly accomplish? Such practices only distress the consciousness and offer no rescue. Practitioners must beware of these wrong thoughts. You should post this text where your eyes often fall upon it and read it regularly, so that at the time of death you will avoid error and forgetfulness.”

He was further asked: “Can people who have never recited the Buddha’s name in ordinary life use this method?”

He replied: “With this method, monastics and laypeople alike, even those who have never recited the Buddha’s name, can attain rebirth if they apply it. I have seen many people who ordinarily recite the Buddha’s name, bow to the Buddha, praise the Buddha, and earnestly vow to attain rebirth. Yet when death approaches, they become afraid and say nothing of rebirth or liberation. Only when their breath is failing, their life is ending, and their consciousness has entered darkness do they begin to apply the method of ten recitations. This is no different from waiting until bandits reach the gate before preparing for battle. What rescue is still possible then?

“Birth and death are the great matter; practitioners themselves must strive before it can be accomplished. If they err in just one thought, they will endure suffering for ten thousand lifetimes—and who can take their place? I earnestly hope practitioners will ponder this matter thoroughly. During times of leisure, you should diligently cultivate this method, for it concerns the great matter at the time of death.”

— Master Ciyun the Repentance Master’s Method of Ten Recitations at Dawn

The ten recitations are practiced as follows: Every day at dawn, after putting on the ceremonial robe, the practitioner stands facing west, joins the palms, and loudly recites Amitabha’s name. One complete breath constitutes one recitation. Ten such breaths constitute the ten recitations.

The number of Buddha-names is not fixed but depends upon whether the practitioner’s breath is long or short. What matters is to maintain this practice over a long period, using the end of each breath as the measure. The practitioner’s recitation should be neither high nor low, neither fast nor slow.

The purpose of the ten recitations is to prevent the mind from becoming scattered, taking focused concentration as the practice. Thus, the expression “ten recitations” explains the use of the breath to gather the mind. Having completed the recitations, make this vow of dedication:

“I, disciple named ..., single-mindedly take refuge in Amitabha Buddha. May you illuminate me with your pure light and embrace me through your compassionate vow. I now recite the Tathagata’s name for ten recitations and, for the sake of the path of bodhi, seek birth in the Pure Land. In former times, the Buddha made this vow:

“I now recollect that from the past until the present I have not committed the heinous offenses or slandered the Mahayana. I vow that through these ten recitations I may enter the ocean of the Tathagata’s great vows. Relying upon the Buddha’s vow-power, may my offenses be extinguished and my pure causes increase.

When death approaches, may I know the day and hour in advance. May my body be free of painful illness, my mind free of attachment, and my thoughts free of inversion, like one entering meditative concentration. May the Buddha and the noble assembly come to welcome me, bearing a golden dais.

In a single thought, may I be born in the Land of Ultimate Bliss. When the lotus opens, may I see the Buddha and hear the teaching of the Buddha Vehicle. May Buddha-wisdom be revealed in me, so that I may liberate all sentient beings and fulfill my vow of bodhi.

“Vow of bodhi.”

(After making the vow, the practitioner may bow or may refrain from bowing. What matters is never to miss a single morning throughout one’s life. If one does not make the vow, one will attain birth in that land according to one’s state of mind.)

Verse in Praise of the Buddha

(Together with the dedication and vow. By reaching the ultimate point of phenomena, one realizes principle. These are all methods composed by the patriarchs. Pure Land practitioners may use them together as they wish.)

Here recite the Buddha’s name one hundred, one thousand, or as many as ten thousand times, and recite the names of the bodhisattvas ten or one hundred times. After finishing, read this dedication and vow:

All Buddhas and all great bodhisattvas of the ten directions and three periods of time...

It is further said: The eighty-four thousand subtle and wondrous marks are all the inherent nature of Amitabha; the land ten trillion Buddha-realms away is entirely the mind-only Pure Land. Though purity and defilement appear vastly different, neither lies outside one’s own mind. Though sentient beings and Buddhas appear dissimilar, neither lies outside one’s own nature.

The essence of mind is empty and vast, unobstructed in coming and going. Its nature inherently encompasses all, so what need is there for grasping and rejecting? Therefore, as soon as a thought arises, one ascends to the jeweled land and returns to one’s ancient home.

In the snap of a finger, one stands before the compassionate countenance and renews the pure bond between father and child. For many lifetimes, we have turned away from virtue and unjustly endured sinking and drifting. Today, with sincere hearts, we bow and pray for rescue.

Fully arousing the three minds, we single-mindedly return westward. Throughout all future lives we shall continue to take refuge, praising the Buddha through immeasurable kalpas.

(Recite the names of the Buddha and bodhisattvas as above.)

I, the bhikshu whose Dharma name is ..., for the sake of liberating sentient beings, single-mindedly take refuge, bow my head in homage, and praise Amitabha Buddha and the noble assembly of the three vehicles. May your pure light and compassionate vows gather me in. I now seek birth in the Pure Land to escape the painful retribution of the Saha world, and with a sincere mind bring forth the resolve to cultivate pure karma and fulfill the vow of bodhi.

I vow to cast into the ocean of the Tathagata’s vows all the merit of bowing in worship, recollecting the Tathagata’s sacred name, and reciting sutras and mantras. Relying upon the Buddha’s compassionate power, may my offenses be extinguished, the causes of Pure Land rebirth increase, and right mindfulness remain present before me. When death approaches, may I know the time in advance.

May my body be free of painful illness, my speech-karma pure, and my mind unscattered and unwavering, as though entering meditative concentration. May the Buddha and noble assembly come to welcome me, bearing golden daises amid rare fragrances and celestial music. In a single thought, may I be born in the Buddha-land.

When the lotus opens, may I see the Buddha and immediately hear the Buddha Vehicle, swiftly open Buddha-wisdom, realize non-arising, and extensively liberate sentient beings, leading them all to the Pure Land. I only pray that the Tathagata will grant special aid.

(Recite the names...)

Again, chant:

I take refuge in the compassionate father of the Land of Bliss,
Amitabha, the valiant guiding master.
With a single voice, he proclaims the profound sutras
To bodhisattvas, shravakas, and the noble assembly.
May his auspicious light universally shine upon and embrace me,
That I may accomplish the ten recitations and perfect bodhi,
Forever leave the five turbidities and purify all conditions,
And immediately ascend through the nine grades to dwell like a Buddha.
The Buddha-moon appears within the water of my mind;
My mind also appears within the Buddha-moon.
As long as the power of my vow remains, I vow to take refuge;
Hearing my earnest call, may he immediately come to welcome me.

(Recite the names...)

With single-minded devotion, I take refuge through all the above merit from Buddha-recitation, worship and repentance, mantra recitation, and sutra chanting, on behalf of sentient beings, dedicating it directly to the ocean of vows of Amitabha Buddha in the Land of Ultimate Bliss. I reverently beseech the World-Honored One, through the wheel of his great vows and compassionate pledge, to embrace me, so that my three karmas and wholesome roots may increase; that the conditions sustaining this retribution in this evil realm may swiftly end; and that every cause of birth and death may be ultimately severed.

When life approaches its end, may I maintain right mindfulness and attain rebirth, see the Buddha, awaken to mind, and return to liberate all sentient beings. I repent of all my offenses and karmic obstructions. May the Buddha welcome me, so that I may return together with him, preserve the spirit of the Buddhadharma, benefit all sentient beings, and manifest spiritual power.

May we all be protected and brought back within samadhi. May the Buddha compassionately pity and embrace us.

(Recite the names...)

Again, chant:

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(Recite the names as before...)

With the merit of the above sutra chanting and Buddha-recitation, may the heavenly beings who protect the Dharma and the Sangha be blessed; may the four kindnesses and the three realms be repaid; and may sentient beings throughout the dharmadhatu be benefited. We repent of the roots of our offenses and adorn the Pure Land. We vow that when this retribution-body approaches its end, through these wholesome roots we shall certainly be born in the Land of Ultimate Bliss, see the Buddha, hear the Dharma, swiftly realize bodhi, extensively liberate sentient beings, and widely perform Buddha-work.

(Recite the names...)

AN EXHORTATION TO EVERYONE TO CULTIVATE AND UPHOLD THE PRACTICE

Namo Amitabha Buddha.

The Great Canon says: “Those who recite Amitabha Buddha’s name will have calamities removed in this very life and will live out their full lifespan.” Amitabha Buddha made this vow: “When I attain Buddhahood, if sentient beings throughout the ten directions have faith, delight in my land, wish to be born there, and loudly recite my name even only ten times, yet fail to attain birth there, I vow not to attain Buddhahood.”

Every morning, the practitioner should join the palms, face west, sincerely recite the Buddha’s name ten times, and recite the above four-line verse once. If the practitioner cultivates in this way every day, a lotus will naturally arise in the seven-jeweled pond of the western land, and in the future the practitioner will be reborn within it. Clothing and food will appear according to one’s wishes, and one will enjoy a long life without aging.

Longshu’s Pure Land Text recounts many instances of spiritual response. Wang Rixiu advised me to make two illustrations of the western land. I pray that those who have aroused the resolve of great bodhisattvas will write them out and print many copies. Print ten copies of the smaller version and one of the larger. Give the smaller copies to anyone, but choose carefully to whom the larger copy is given. Use the smaller version to exhort servants and concubines, and the larger to exhort officials. If one can print the complete text and circulate it widely, the resulting merit will be difficult to measure. As one recites it, one should also print and give it to others. Know that this is the finest exhortation.

An admonition concerning karma of speech: A mouth reciting the Buddha’s name is like one emitting pearls and jade—the result is rebirth in a heavenly or Buddha realm. A mouth expounding the Dharma and teaching beings is like one radiating light—it dispels people’s delusion and darkness. A mouth speaking useless words is like one chewing rotten wood—it is better to remain silent and conserve the breath.

A mouth delighting in mockery is like brandishing knives and swords—it will injure others. A mouth speaking filthy words is like maggots and worms—the result is rebirth among animals or in hell. A mouth speaking good words is like emitting pure fragrance—as when praising another’s strengths.

A mouth speaking truthful words is like unfolding fine cloth—it can be used to deliver people. A mouth speaking deceptively is like setting a dangerous flying pitfall—it causes people to become confused. A mouth speaking of evil is like emitting a foul stench—as when discussing another’s shortcomings.

Human life consists of no more than the three karmas of body, speech, and mind. Killing, stealing, and sexual misconduct are the three karmas of the body. False speech, divisive speech, embellishing speech, and harsh speech are the four karmas of the mouth.

Greed, anger, and delusion are the three karmas of the mind. Together these are the ten karmas. Guarding against and refraining from them is called the ten wholesome deeds.

According to the Buddha’s teaching, the karmic consequences of speech are more numerous than those of body and mind. A thought that arises may not yet take outward form, but as soon as words leave the mouth, the matter becomes manifest. When the whole body attempts evil, it may sometimes encounter difficulties and obstructions, whereas the mouth can easily produce words.

Without speaking of the next life, consider only this life. If someone praises another with a single sentence, that person may remain grateful for life, and the blessing may extend to descendants. If one speaks a single sentence that harms another, that person may be harmed for life, and the injury may implicate descendants. The karma of speech is truly grave. Once a word is uttered, it returns to oneself; therefore, it is truly fearsome. Those who resent heaven become impoverished and distressed; those without wisdom blame other people. One should simply be cautious and avoid these faults. I record here the intention of the sages and worthies as an admonition. (Whoever can sponsor the printing and distribution of this chapter is a good person among the good.)

The Swift and Direct Path Beyond Samsara

The Great Canon contains more than ten sutras discussing the Western Pure Land. Everyone there is born by transformation within a lotus; clothing and food are spontaneously produced, and all enjoy long life without aging.

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The Pure Land Dharma gate of cultivation comprises nine grades. I now select one method that everyone can practice.

Amitabha Buddha made this vow: “When I attain Buddhahood, if sentient beings have faith, delight in my land, wish to be born there, and loudly recite my name even only ten times, yet fail to attain birth there, I vow not to attain Buddhahood.” In this very life, such sentient beings can have calamities removed, resentments resolved, blessings increased, and their lifespan preserved.

What is this method? Each morning, the practitioner joins the palms, faces west, bows, and recites: Namo Amitabha Buddha. Namo Avalokiteshvara Bodhisattva. Namo Mahasthamaprapta Bodhisattva. Namo Bodhisattvas of the Great Assembly of the Pure Ocean. (Recite each name ten times.)

Then bow and recite once the “Great Compassion Bodhisattva’s Verse of Praise to the Buddha, Repentance, Dedication, and Vow”:

(Bow once more and withdraw.)

This verse possesses immense power. It can extinguish all offenses and nurture every blessing. Teaching others to recite it brings great merit.

If practitioners sincerely chant and recite in this way, they will be born in the middle grade. If they become still more diligent and use this Buddha-recitation Dharma gate to teach everyone, enabling people to exhort and transform one another, they will certainly attain the highest birth within the highest grade. Even evildoers who cultivate it can be born in the lowest grade. While one recites the Buddha’s name, a lotus arises in the seven-jeweled pond of the western land, bearing the reciter’s name; in the future, that person will be reborn within it. This is entirely different from the claim that the underworld records one’s name and waits to seize one when life ends.

Accounts of Karmic Responses to Buddha-Recitation

The daughter of the Liang family, whose eyes were blind, regained her sight. Madam Peng recovered from a long illness. Chen Zhongju drove away resentful ghosts. Liu Huizhong was no longer terrified in his sleep. These were effects of reciting the Buddha’s name during life.

An elderly woman of the Tao family saw the Buddha appear in the sky. Tan Jian obtained a lotus flower in a vase. Huaiyu was welcomed to the Land of Ultimate Bliss upon a golden dais. Zhishun saw a peacock fly and heard it sing. These were effects of attaining rebirth at the time of death.

When Zhitong died, five-colored auspicious clouds appeared. Three faculties of a man surnamed Li remained undecayed. A youth appeared above Baozang’s head. A golden color appeared throughout Gongze’s village. These were effects manifesting in connection with the body after death.

Those born in the Pure Land advance directly toward Buddhahood without retrogression. Therefore, if we exhort one person to cultivate the Pure Land path, we have enabled one sentient being to become a Buddha. Ordinarily, one Buddha will certainly deliver innumerable sentient beings. Thus, all those beings who are delivered will have begun with us. Therefore, the merit of those who exhort others to cultivate the Pure Land path is inexhaustible.

A verse by the Great Compassion Bodhisattva says:

Another verse says:

“Blood relatives cherish one another with tender affection,
Yet can scarcely hope to remain united until their hair turns white.
Many perish in the vigor of youth,
And many children also pass away.
Diligently recite Amitabha Buddha’s name;
At once be born by transformation in the seven-jeweled pond.
There attain bliss and longevity,
Remaining together forever, never again to part.”

An ancient poem says:

“Not one of a thousand possessions can be taken along;
If anything accompanies us, it is only karma following the body.”

How could those who aspire to save the world fail to awaken themselves and become fearful?