龍舒增廣淨土文

The Sutra of the Sixteen Contemplations states that those who seek rebirth in the highest grade of the highest rank should read and recite the Mahayana scriptures and understand the ultimate truth. Thus, those cultivating for the highest rank cannot remain ignorant of the Buddha’s profound intent. Yet if one cannot even understand the superficial meaning, how much less the profound intent! Therefore, this volume is called “FROM THE SHALLOW TO THE PROFOUND.” Its contents are most necessary for daily practice and are all recorded here under the title: To Aid Those Cultivating for the Highest Rank.

THE DISCOURSE ON PRACTICE

Confucius taught three thousand disciples, yet the essential purport of his teaching lies within the single book known as the Analects. At the beginning of that book stands only the sentence, “Xue er shi xi zhi”—to study and regularly put what one has learned into practice.

Is not the meaning of this sentence the most urgent matter of all? What is meant by “study”? It is to learn to become a noble person and a sage. What is meant by “practice”? It is like practicing archery or practicing ritual propriety.

Learning to become a noble person or a sage cannot be accomplished hastily; therefore, one must practice gradually, whenever the proper occasion arises.

– If one is learning magnanimity, one should practice it precisely when circumstances are constraining.

– If one is learning gentleness, one should practice it precisely when anger arises.

– If one is learning a respectful bearing, one should practice it precisely when contempt arises.

– If one is learning to follow the good, one should practice it precisely when fierceness arises.

– If one is learning courtesy and humility, one should practice them precisely when opposition arises.

– If one is learning diligence, one should practice it precisely when indolence arises.

Thus, the saying “to study and regularly practice” means to train precisely when the relevant circumstance arises. Then our practice will not be in vain. Such practice will certainly bear fruit, and when it does, there will naturally be cause for joy.

Therefore, the Analects continues with the sentence, “Bu yi yue hu”—is it not also a joy to learn in this way? If one awakens to this principle, all the words concerning wholesome roots throughout the Analects can be put to use.

Thus, for students, this one sentence, “to study and regularly practice,” stands at the head of the entire book and truly contains profound meaning.

Those who cultivate for rebirth in the Western Pure Land make progress on the Path chiefly through practice and training. Therefore, practitioners of the Western Pure Land must understand and apply this teaching. (One must practice diligently.)

THE DISCOURSE ON GE FAN, THE PREFECT WHO BENEFITED OTHERS

A DISCOURSE ON HOW PREFECT GE FAN BENEFITED THE PEOPLE OF THE WORLD

During the Da Huan era of the Tang dynasty, a man named Yuan Jun entered the market in the imperial capital to buy shoes. He saw a very large pair exactly like the shoes in which his father had been buried. He asked, “Where did these shoes come from?”

The shoemaker replied, “An old gentleman brought them to me for repair and has left them here.”

Yuan Jun asked, “When will he return to collect them? I wish to come and speak with him.”

He indeed saw his father dismount, pay for the shoes, and take them. The son bowed reverently, but his father did not look at him and mounted his horse to depart. The son ran after him for two or three miles but could not catch up, so he cried aloud:

“Father! When you were alive, you and I were father and son. Why will you not offer me even one wholesome word of instruction today?”

His father looked back and replied, “You should learn from Ge Fan.”

He asked, “Who is Ge Fan?”

His father answered, “A man living in the human world.”

The son then inquired where Ge Fan lived. At that time, Ge Fan was serving as prefect of Zhenjiang. Yuan Jun went to see him, related the circumstances, and asked, “How have you moved even those in the netherworld so deeply?”

Ge Fan replied, “Formerly, each day I performed one deed beneficial to others. The next day I performed two, and the day after that three, sometimes ten. I have continued until my present age of forty without ever letting a single day pass.”

Yuan Jun asked, “What is meant by performing deeds beneficial to others?”

Ge Fan pointed to a stool in the room and said, “For example, if this stool were set crookedly, someone passing by might stumble, fall, and sprain an ankle. If I set it straight, that too would be a deed beneficial to others. Again, if someone were thirsty and I gave that person a dipper of water to drink, that too would be a deed beneficial to others.”

Nor is it limited to these things. Speaking gently, maintaining a mild disposition, inspiring admiration in others, and performing meritorious and wholesome deeds are all ways of benefiting others. Whenever something is beneficial, I do it. I can do so for everyone, from ministers and generals above to beggars below.

The only essential is to persevere without abandoning the practice.

After hearing this, the son bowed in gratitude and withdrew. Ge Fan later lived to an advanced age before passing away.

From this, we know that we must strive to benefit others. How, then, could we ever perform deeds that harm them?

Hence the saying, “Ai ren li wu, wei zhi ren zhe”—one who loves people and benefits living beings may truly be called benevolent.

Ge Fan attained this. He also cultivated the Pure Land practice and dedicated the merit of these good deeds toward rebirth in the Western Land. Later, a meditation master entered samadhi, projected his spirit into the Pure Land, and saw Ge Fan there.

THE DISCOURSE ON THE REWARD OF GIVING

A DISCOURSE ON THE BLESSED REWARD OF GENEROSITY

Confucianism teaches that giving brings blessed recompense, just as Buddhism teaches that giving brings karmic results.

In truth, the two traditions accord in this principle. The Buddha said: If you wish to obtain grain for food, you must diligently plow and sow. If you wish to obtain wisdom, you must study. If you wish to enjoy longevity, you must refrain from killing. If you wish to obtain wealth and honor, you must practice giving.

There are four kinds of giving: 1. the giving of material wealth, 2. the giving of Dharma,

3. the giving of fearlessness, and 4. the giving of the mind.

What is the giving of material wealth?—It is giving one’s possessions to others.

What is the giving of Dharma?—It is instructing others with wholesome words.

What is the giving of fearlessness?—When people or any sentient beings are afraid, we comfort them and free them from fear, or teach them how to abandon the fearful mind so that they cease to be afraid.

What is the giving of the mind?—Although our strength may be insufficient to rescue others, we constantly maintain the wish to rescue them.

The Buddha said that filial care for one’s parents is also giving, while giving to those outside one’s family is likewise called giving. Therefore, those in subordinate positions should loyally serve their superiors. Those in superior positions should possess a benevolent heart and bring peace to the people. Teachers should earnestly instruct. Friends should treat one another sincerely. In every word and sentence, one should seek to bring benefit. Whether walking or standing, one should avoid transgression. Every skillful act that benefits others without causing harm is giving. If one acts and maintains one’s mind in this manner, how could one fail to receive wealth and honor as recompense in a future life?

An ancient saying states: Everyone knows how to speak of a future life; why, then, do they not cultivate blessings for the future? The blessings we enjoy in this life are precisely the merit cultivated in previous lives. They resemble the rice we eat this year, which comes from last year’s farming. One cannot plant rice in the morning and eat it that evening. Likewise, one cannot newly perform a meritorious deed and immediately enjoy its blessing. Just as rice requires half a year, blessings may require another lifetime to ripen. Confucius said:

“Huo wu qi qi yu di, bu bi cang yu ji.

Li wu qi bu chu yu shen, bu bi wei ji.”

This means:

“People disliked seeing goods discarded upon the ground, yet they did not necessarily store them for themselves.

They disliked failing to exert their strength, yet they did not necessarily exert it for themselves.”

Laozi said:

“Ji yi wei ren, ji yu you.

Ji yi yu ren, ji yu duo.”

This means:

“The more one uses what one has for others, the more one has oneself.

The more one gives to others, the more abundant one becomes.”

These all express the meaning of giving.

Master Zeng said, “Chu hu er zhe, fan hu er”—what proceeds from you returns to you.

Laozi also said, “Tian dao hao huan”—the impartial Way of Heaven and Earth delights in repaying both good and evil.

These all express the meaning of karmic recompense. Both Confucianism and Daoism speak of the recompense of giving, though they do not explain that it may occur in another lifetime.

Thus, it is said:

“Ai ren zhe, ren chang ai zhi.

Jing ren zhe, ren chang jing zhi.

Zai ren zhe, ren bi fan zai zhi.”

This means:

“Those who love others are constantly loved in return.

Those who respect others are constantly respected in return.

Those who harm others will certainly be harmed in return.”

These are all instances of the recompense of giving manifested in the present life. Those who understand this should cultivate the Pure Land practice and abundantly nurture wholesome roots.

A SUPREMELY VIRTUOUS PERSON’S DISCOURSE ON LONGEVITY

Wang Rixiu said: I once heard a supremely virtuous person say that the clothing, food, wealth, and emoluments of people in the world are all allotted in fixed measure in the netherworld, where causes and effects are weighed.

If one is frugal and free from greed, they will last a long time. If one is extravagant and excessively covetous, one will exhaust them and then die. Suppose a person possesses one thousand coins. If he spends one hundred each day, they will last ten days; if he spends fifty each day, they will last twenty. If he indulges in extravagance, ruin will soon appear. If he spends all one thousand in a single day, how could this not be frightening? The Book of Changes says:

“Tian di zhi shu, wu shi you wu.

Suo yi cheng bian hua, er xing gui shen.”

This means:

“The number of Heaven and Earth is fifty-five.

Through these numbers transformations are accomplished, and spirits act.”

Thus, although Heaven and Earth are exceedingly vast, transformations exceedingly wondrous, and spirits exceedingly subtle, even they cannot escape allotted cycles. How much less can human beings do so?

Someone may ask, “Why do honest and frugal people sometimes die young, while greedy and extravagant people sometimes live long?”

Wang Rixiu replied: Honest and frugal people who die young had only a small allotment in the present life. Had they been greedy and extravagant, they would have died even sooner. Greedy and extravagant people who live long have a large allotment in the present life. Had they been honest and frugal, they would have lived even longer.

Moreover, Heaven and Earth show partiality to no one. How, then, can it be said that one person’s allotment in this life is large while another’s is small?

This merely reflects the principle that each person receives the karmic results of causes created in previous lives.

Therefore, the sutra says:

“Yao zhi qian shi yin, jin sheng shou zhe shi.

Yao zhi lai shi guo, jin sheng zuo zhe shi.”

This means:

“To know the causes of previous lives, observe what you undergo in this life.

To know the results of future lives, observe the causes you create in this life.”

Yet performing many wholesome deeds in this life can also increase one’s blessings and longevity. Thus, it is said, “Shen zhi ting zhi, jie er jing fu”—the spirits hear of it and bestow abundant blessings upon you.

Conversely, committing many evil deeds in the present life can diminish one’s blessings and longevity. Hence it is said, “Duo xing bu yi, bi zi bi”—one who repeatedly acts unrighteously will surely bring about an early death.

Practitioners of the Pure Land should not be concerned merely with the measure of blessings and longevity discussed above. Deeds that diminish blessings and longevity reveal a lack of virtue; how could one fail to guard against them? Deeds that increase blessings and longevity reveal abundant virtue; how could one fail to strive to perform them?

THE DISCOURSE ON EATING MEAT

A DISCOURSE ON EATING MEAT

In the Lankavatara Sutra, Shakyamuni Buddha addressed the bodhisattva Mahamati, saying:

“For innumerable reasons, one should not eat meat. Mahamati, I shall now explain them briefly for you. From beginningless time, all sentient beings have revolved through causes and conditions and have often been one another’s relatives.

Because one should regard them as relatives, one should not eat meat. Because meat arises from impure bodily substances, one should not eat it. Because sentient beings become terrified when they smell its odor, one should not eat it.

Because practitioners should cultivate loving-kindness and refrain from killing, one should not eat it. Because foolish ordinary people crave foul and impure food and thereby acquire an ill reputation, one should not eat it. Because eating meat prevents the recitation of sutras and mantras from becoming efficacious, one should not eat it.

Because killers, upon seeing the forms of beings, give rise to discriminating consciousness and crave their delicious flavor, one should not eat it. Because devas reject those who eat meat, one should not eat it. Because a foul odor issues from the mouth, one should not eat it.

Because it causes many evil dreams, one should not eat it. Because tigers, wolves, leopards, and other beasts in desolate forests smell the odor and come to seize the eater, one should not eat it. Because it causes people to eat and drink without restraint, one should not eat it.

Because it prevents practitioners from giving rise to disenchantment, one should not eat it.

“Mahamati, those who slaughter living beings do so because they covet wealth and profit, and thus they kill beings and sell their flesh. Foolish people who eat the flesh of sentient beings use their money as a net with which to catch such creatures of flesh. The killers use wealth, hooks, and nets to capture creatures that fly in the air, swim in the water, or walk upon the land. They slaughter all manner of beings and sell their flesh for profit.

“Mahamati, if no one in the world ordered killing, sought to buy meat, or wished to eat it, how could fish and meat ever be available? For this reason, one should not eat meat.” The Buddha then spoke a verse:

For profit, sentient beings are slain;

With money, their flesh is bought.

Both parties share the same evil karma;

After death, they fall into the Screaming Hell.

Indeed, if no one in the world ordered killing, wished to eat meat, or sought to buy it, there would be no need to speak of the three kinds of pure meat. Yet in this world, are not animals killed precisely because some order the killing, some seek to buy, and some wish to eat? Because of these three causes, one should not eat meat. Drinking alcohol and eating onions, chives, and garlic also obstruct the noble Path.

Those who eat meat lack compassion, constantly turn away from the true path of liberation, and disregard the Buddha’s testamentary teaching. Therefore, one should not eat it, for the flesh of sentient beings was never meant to be our food. Because our ears and eyes have long grown accustomed to it, we have never understood that eating meat is an offense.

A practitioner who can cease eating meat is naturally of superior capacity. If one cannot yet stop entirely, one should at least eat only the three kinds of pure meat and gradually reduce one’s consumption.

For example, if a meal contains many meat dishes, reduce them to one. If both daily meals contain meat, make one of them vegetarian.

The worldly emoluments allotted to each person are limited. If one can practice in this way, one may naturally prolong one’s life. Eating vegetarian food in the morning brings many benefits: 1. It reduces karmic conditions; 2. It brings purity; 3. It does not injure wholesome karma; 4. When one eats meat in the evening, one will not grow weary of vegetarian food and crave meat. In this way, one may naturally obtain longevity. If one considers vegetarian eating difficult, one does not realize that eating meat is even more costly. Vegetarian food is easy to prepare and can be stored for a long time. But if one indulges the cravings of the mouth and belly, when will those cravings ever end? An ancient saying states:

“Shi shang yu wu dao bing jie,

Xu shi zhong sheng bu shi rou.”

This means:

“If the world wishes to escape the calamity of weapons and war,

All people must refrain from eating meat.”

Another saying states:

“Yu zhi shi shang dao bing jie,

Dan ting tu men ye ban sheng!”

This means:

“If you wish to know the cause of warfare in the world,

Only listen at midnight to the anguished cries from the butcher’s shop!”

And another says:

“Yi shi zhong sheng wu sha ye,

Shi fang he chu qi dao bing.

Jia jia hu hu chang xiu shan,

Tian xia he chou bu tai ping.”

This means:

“If all sentient beings were free from the karma of killing,

Where in the ten directions could weapons and war arise?

If every household constantly cultivated goodness,

Why fear that peace would not prevail beneath Heaven?”

Yet worldly people can hardly avoid eating the three kinds of pure meat. After doing so, however, we should constantly recite the names of the Four Sages of the Western Land, together with mantras and sacred formulas, on behalf of the sentient beings whose flesh we have eaten, seeking to liberate them and enable their rebirth in the Pure Land. Only then may enmity perhaps be resolved and offenses extinguished.

According to King Yama’s instruction to Zheng Lin, if we sincerely recite the names of the Four Sages and seek liberation for those beings, they will certainly attain rebirth.

(This account was related in the eighth volume.)

The three kinds of pure meat are: 1. meat from an animal one did not see being killed; 2. meat from an animal one did not hear being killed; and 3. meat from an animal one does not suspect was killed specifically for oneself. Together with 4. meat from an animal that died naturally and 5. meat left by birds of prey, these constitute the five kinds of pure meat.

THE DISCOURSE ON REFRAINING FROM KILLING, STEALING, AND SEXUAL MISCONDUCT

In the Shurangama Sutra, the Buddha said: When attachment to the appearance of women becomes firmly bound within the mind, sexual desire arises. Thus, throughout the world, parents, children, and grandchildren produce one another without end. All these things have craving as their root.

When beings covet flesh and blood and their desire does not cease, meat-eating arises. Thus, throughout the world, beings born from eggs, wombs, moisture, and transformation devour one another according to their relative strength and weakness.

All such things have the greedy desire to kill as their root. Because a person eats a sheep, after death the sheep becomes a person and the person becomes a sheep. The same applies to eating other sentient beings. Dying and being reborn again and again, they return to devour one another. Evil karma follows them to the end of future time. All this has the greedy desire to steal as its root.

“You owe me a life; I must repay my debt to you.” Because of these causes and conditions, beings remain within birth and death for hundreds of thousands of kalpas.

“You cherish my heart; I love your beauty.” Because of these causes and conditions, beings remain bound and entangled for hundreds of thousands of kalpas.

Thus killing, stealing, and sexual misconduct arise fundamentally from these causes and conditions, and the karmic consequences of evil continue in an unbroken succession.

Those born in the Western Pure Land receive pure bodies not produced through sexual desire, eat pure food not obtained through killing, and have pure companions whose relationships are not formed through attachment. All have already escaped this world. How, then, could those cultivating for the highest rank remain ignorant of the foregoing teachings concerning killing, stealing, and sexual misconduct?

THE DISCOURSE ON FOOD, DRINK, AND SEXUAL DESIRE

Food, drink, and sexual relations are greatly desired by everyone in the world. Yet those who restrain and completely relinquish them are sages; those who regulate them without indulgence may also become worthies; while those who indulge without restraint are truly the most foolish of people.

Consider this: food, drink, and sexual desire are both causes for the creation of karma. Killing beings to satisfy the mouth and belly—how could that not be creating offenses? Sexual desire consumes wisdom and causes one to lose one’s genuine wholesome nature—how could that not be creating offenses?

Moreover, these two mutually incite and reinforce each other. Delicious food and drink cause the blood and vital energy to flourish. When the blood and vital energy flourish, sexual desire becomes abundant. When sexual desire is abundant, it depletes the blood and vital energy. Once these are depleted, one again relies upon food and drink to restore them. Thus, each becomes a cause that helps the other create offenses.

If one can reduce and ultimately end both, even coarse and musty food will naturally taste delicious. But if one indulges them, the worldly allotment of what one may enjoy will eventually be exhausted, and one will die prematurely.

Chan Master Cijue composed the following poem on food and drink:

“Yin shi yu ren ri yue chang,

Jing cu sui fen sai ji chang,

Cai guo san cun cheng he wu,

Bu yong jiang xin xi jiao liang.”

This means:

“Food and drink accompany people through their days and months;

Fine or coarse, let them merely fill the hungry gut.

Once swallowed three inches past the throat, what do they become?

Why not carefully reflect upon this in your heart?”

If one can contemplate in this way, attachment to satisfying the mouth and belly will naturally diminish.

The layman Yu Shi composed the following poem on female beauty:

“Pi bao gu rou nong niao fen,

Qiang zuo jiao rao kuang huo ren,

Qian gu ying xiong jie zuo ci,

Bai nian tong zuo yi keng chen.”

This means:

“Skin wraps flesh and bone, together with urine and excrement;

Feigning coy allure, it deludes and deceives people.

Heroes throughout the ages have all fallen because of this;

After a hundred years, all lie buried in the same dusty pit.”

If one can contemplate in this way, sexual desire will naturally diminish.

If one can truly end these two matters, how could illness and premature death arise in this life, and how could hells or animal rebirth arise in the next? Even if one cannot entirely escape these two matters, by single-mindedly cultivating the Pure Land practice one may still quickly escape samsara. How, then, could Pure Land practitioners fail to guard against them?

THE DISCOURSE ON HOW GREED DIMINISHES ONE’S FUTURE PROSPECTS

BECAUSE OF GREED, THE ROAD AHEAD IS SHORTENED

Two officials prayed for dreams before the deity of a temple in the imperial capital, asking about their future prospects.

That night, one official dreamed that a man holding a register opened it, pointed to an entry, and said, “Do you know the future prospects of the official who accompanied you?” Looking at the register, he saw that the other man was recorded as rising from a minor office to the position of chief minister, but a circle had been marked there. The official asked, “What does this circle mean?” The keeper of the register replied, “Because this official covets worldly wealth, a circle is drawn in this register every time he accepts unrighteous gain. If he quickly recognizes his faults and reforms, he may still attain the office of Supervising Commissioner.”

Upon awakening, he related the dream. After hearing it, the other official no longer dared to accept unrighteous wealth. Indeed, he later attained the office of Supervising Commissioner.

There is another account. The immortal maiden He Xiangu lived in the human world. One day, a heavenly book suddenly fell before the residence of an official serving as Registrar. Because he could not understand its script, he visited He Xiangu and asked her to read it for him. He Xiangu prepared an incense altar, bowed to the heavenly book, and then opened and examined it. After reading it, she smiled. The Registrar asked, “I have sincerely come to seek instruction. Why does the Immortal Maiden smile?”

He Xiangu replied, “The heavenly book says, ‘Zhu bu shou jin shi liang, zhe lu wu nian’—the Registrar accepted ten taels of gold as a bribe, and therefore Heaven has reduced his emoluments by five years.”

From this, we see that unrighteous wealth is truly fearsome. If one abandons such a mind and cultivates the Pure Land practice, wholesome conditions will be perfected.

THE DISCOURSE ON MERIT AND WISDOM

People in the world must cultivate both merit and wisdom. To constantly use skillful means to benefit others, perform every wholesome deed, and refrain from every evil deed is called cultivating merit.

To understand cause and effect, offenses and blessings; to study Buddhist scriptures and inwardly comprehend the principle of one’s true nature; and to study Confucian writings and outwardly understand the way of worldly life is called cultivating wisdom.

Cultivating merit brings wealth and honor; cultivating wisdom brings clarity and understanding. Those who cultivate wisdom but not merit may be clear-minded yet poor and destitute. Those who cultivate merit but not wisdom may be wealthy and honored in a future life yet foolish. Those who cultivate both merit and wisdom obtain both wealth and honor and clarity and understanding. Those who cultivate neither are both foolish and destitute! Because the Buddha perfected both merit and wisdom, he is called the Honored One Perfect in Both—the one complete in both Merit and Wisdom.

Long ago, two people practiced together. One exclusively cultivated merit, while the other exclusively cultivated wisdom. Several kalpas later, the one who cultivated merit committed evil while enjoying his blessings and fell into rebirth as an elephant. Because residual merit from his former life remained, soldiers rode him into battle. After he helped them win a victory, the king bestowed a jeweled necklace upon him.

The other, who had exclusively cultivated wisdom, later attained arhatship. Yet because he had not cultivated merit in the past, when he went forth as a monk and begged for food, many households refused to give him anything to eat. Therefore, the Buddha spoke this verse:

“Xiu fu bu xiu hui,

Xiang shen gua ying luo.

Xiu hui bu xiu fu,

Luo han ying gong bo.”

This means:

“Cultivating merit but not wisdom,

One becomes an elephant adorned with a jeweled necklace.

Cultivating wisdom but not merit,

One attains arhatship yet receives meager offerings.”

Therefore, merit and wisdom must both be cultivated. Yet if circumstances make this impossible, it is better for wisdom to surpass merit than for merit to surpass wisdom. Why? If wisdom surpasses merit, one understands offenses and blessings and takes care to avoid falling into the lower realms. If merit surpasses wisdom, one may commit evil while enjoying blessings and thereby encounter the calamity of falling.

The Lankavatara Sutra says that one enjoys a little happiness in the present while planting the fruit of future suffering. This is indeed so.

The Buddha spoke this verse:

“Cultivate both merit and wisdom,

And also be mindful of Amitabha Buddha.

Among the nine grades of lotus birth,

The highest grade will yield its place to me.”

Those who observe the precepts, awaken, and cultivate in this way will certainly be born in the highest grade.

The Buddha also spoke another verse:

“Though cultivating merit and wisdom,

If one knows not to be mindful of Amitabha,

Before attaining the fruit of arhatship,

There is no appointed time for leaving samsara.”

This is because practitioners in this world escape samsara only after attaining arhatship.

THE DISCOURSE ON CULTIVATING LOVING-KINDNESS

Avalokiteshvara Bodhisattva said that all wholesome deeds arise from a mind of loving-kindness. Laozi said that among the Three Pure Ones treasured in the Daoist tradition, loving-kindness also stands foremost: 1. Shangqing, 2. Yuqing, and 3. Taiqing. Confucianism teaches that among the five constant virtues, benevolence likewise comes first. The three traditions accord in their intent.

Many people in the world are prone to anger and do not understand this principle. Even before speaking of the karma created by harming beings, anger first damages one’s vital energy and injures one’s own gentle nature. Only after one reaches a state of benevolence and loving-kindness does one understand that anger is undesirable. While people are actually angry, they do not recognize the suffering of anger. They resemble someone walking among thorns who, only upon reaching a spacious and peaceful house, realizes that the anger, arrogance, and self-importance formerly accumulated within the mind were like walking among thorns.

Once one has trained in benevolence and loving-kindness, it is like entering a great house. This benevolent and loving mind cannot be fully explained in words. One must practice it precisely when anger arises; after practicing for a long time, one will naturally find cause for joy.

Both Buddhism and Daoism admonish against anger, and Confucianism does likewise. When Huan Tui wished to harm Confucius, was Confucius ever angry? When Zang Cang slandered Mencius, was Mencius ever angry? Han Xin did not avenge the humiliation of crawling between another man’s legs! National Preceptor An did not resent the disciple who told him to drink urine! These figures are all worthy exemplars for us to emulate. How much more should we exercise caution when poor and lowly servants offend us and anger easily arises? We should instead be joyful, for they too are human beings just like us.

Because they possess little merit, they must serve us. How, then, could we indulge our tempers and create evil karma? Indeed, considered according to true principle, a person of loving-kindness and gentleness also gains every advantage personally.

The Buddhist Canon states: The reason people rejoice upon seeing us in this life is that we rejoiced upon seeing them in a previous life. Such joy also arises entirely from a loving and gentle mind.

How could Pure Land practitioners fail to make this their own state of mind? Even when sentient beings commit grave evils, do not give rise to anger and thereby defile your own pure mind. Instead, pity them because their foolishness causes them to act in this way. If they possessed wisdom, they certainly would not behave so. We should therefore bring forth compassion for those foolish people. Hence Master Zeng said, “When you discover the true circumstances, pity them and do not rejoice.” Then, if one single-mindedly cultivates the Pure Land practice, one’s wholesome roots will become fully mature.

THE DISCOURSE ON BECOMING A NOBLE PERSON

Everyone in the world is capable of becoming a noble person, yet people are unwilling to do so. No one should become a petty person, yet people insist upon becoming petty. To be sincere, trustworthy, and respectful; gentle, harmonious, upright, and honest; to honor the virtuous and praise the capable; and to benefit beings according to circumstances—all such things are the deeds of a noble person. They are not difficult to perform, so why are people unwilling to do them?

To be deceitful and contemptuous; fierce, flattering, and crooked; to slander others and expose their faults; or to indulge one’s passions and harm living beings—all such things are the deeds of petty people. What benefit is there in performing them, and why do people persist in doing so?

When one becomes a noble person, people rejoice, spirits offer assistance, calamities do not arise, blessings and emoluments can increase, and much is gained.

Though one may sometimes suffer loss, this is due to one’s allotted destiny, not to being a noble person. Even if one were not noble, one would still suffer the loss, for destiny has its fixed allotment.

When one becomes a petty person, people resent one, spirits become angry, calamities threaten to arrive, blessings and longevity diminish, and much is lost.

Though one may sometimes gain something, this is due to one’s allotted destiny, not to being petty. Even if one were not petty, one would still gain it, for destiny has its fixed allotment.

Confucius said, “One who does not understand destiny is not fit to be a noble person.” Petty people do not understand the mandate of Heaven. Therefore, he further taught that whether one gains or loses, all is due to one’s allotted destiny—that is, cause and effect. One who comprehends this principle deserves to be called a noble person and becomes even more capable of noble conduct. If one cannot discern this principle, one remains petty and will forever continue to be petty.

If one cultivates the Pure Land practice in this way, one will certainly not be born in the lowest rank.

THE DISCOURSE ON BECOMING A SAGE AND BECOMING A BUDDHA

BECOMING A SAGE, BECOMING A BUDDHA

Wang Rixiu said: I once observed that Confucius became a sage for more than one reason. Yet the essence of his attainment lies in the saying:

“San ren tong xing,

Bi you wo shi yan.”

This means:

“When three people walk together,

There is certainly a teacher of mine among them.”

A good person is naturally my teacher. Yet an evil person is also my teacher. Why? I should emulate the good person, while the evil person prompts me to correct and admonish myself. With such understanding, how could Confucius not have become a sage?

I have also said that Shakyamuni Buddha became a Buddha for more than one reason. Yet the essence of his attainment lies in the account expressed by the words, “Shan zhong xiu xing shi, guo wang chu lie wen shou suo zai.” This means that when he was the Patient Immortal cultivating in the mountains, he encountered a king—King Kali—who was hunting and asked where an animal had gone. If the Immortal told the truth, the animal would die; if he did not tell the truth, he would commit false speech.

While he was reflecting and had not yet answered, the enraged king severed one of his arms. When the king asked a second time, he again reflected without answering, and the king severed his other arm. The Immortal vowed, “When I become a Buddha, I shall first liberate this man, lest people throughout the world emulate him in committing evil.” Maintaining such a mind, how could he fail to become a Buddha?

Later, when he appeared in the world and attained Buddhahood, the first person he liberated was Kaundinya, who had been that king in his former life. If one can maintain such a mind and single-mindedly cultivate the Pure Land practice, one will soon attain the same rank as the great bodhisattvas.

THE DISCOURSE ON ARHATS

The Buddha taught: Although an arhat may enjoy offerings from humans and devas, the blessings an arhat brings to others are still few. Suppose someone were to make offerings for a hundred years to arhats filling all four continents beneath Heaven; this would not equal the merit of bringing forth the bodhi mind and making offerings to a Buddha for a single day. Why? Since immeasurable kalpas ago, the Buddha has guided and liberated sentient beings. How could he not have attained blessings, and how could the benefit he brings to others not be great?

An arhat has ended the course of birth and death and realized nirvana according to the Lesser Vehicle, yet still follows the path of perfecting oneself alone and benefiting oneself. Therefore, the blessings and benefits extended to others are few.

The Buddha also said that even if a person has the merit of having made offerings to a Buddha, one should not say that making offerings to a Buddha brings blessings only in a future life.

In recent years, in Xiuzhou, there was a monk who single-mindedly recited the name of Amitabha Buddha. When he prayed on behalf of the sick, they recovered. How, then, could it be said that making offerings to a Buddha brings no benefit in the present life? Since prayer can bring recovery from illness, prayer for blessings may also be fulfilled! The only concern is that people’s faith and resolve may not be sincere. If one prays to the Buddha with the utmost sincerity, there is no one whose prayer the Buddha will not know and verify.

If one single-mindedly cultivates the Pure Land practice and vows to return to this realm to transform and liberate sentient beings, the resulting blessings are certainly not meager. Therefore, Pure Land practitioners must understand this.

THE DISCOURSE ON THE TWO HEAVENLY BEINGS

The Avatamsaka Sutra states that two heavenly beings accompany every person: 1. Tongsheng, “Born Together,” and 2. Tongming, “Sharing the Same Name.” These two heavenly beings constantly see the person, although the person cannot see them. Are these two not the youthful attendants of the two divisions that record good and evil?

Whenever one gives rise to a thought, utters a word, moves the body, or takes a step, one should remember that these two heavenly beings see everything. How, then, could one commit evil without shame?

If one single-mindedly cultivates the Pure Land practice in this way, one will certainly be born in the highest rank. Someone might object: “If every person has two heavenly beings, and the people of the world are innumerable, how can there possibly be so many heavenly beings?”

Wang Rixiu replied: One moon appears universally in every pool of water. Must there therefore be many moons?

THE DISCOURSE ON SMALL CAUSES AND EFFECTS

Wang Rixiu said: One person builds a bridge while another destroys one. These are small causes of heaven and hell. One person sits in a sedan chair while another bends beneath its weight and carries it. These are small effects resembling heaven and hell. Many other matters may be understood by analogy with these.

If one constantly maintains such awareness while cultivating the Pure Land practice, one will certainly be reborn in the highest rank, beyond all doubt.

AUTHOR’S COMMENTARY

Because people in the world are deluded, they cannot live in harmony with the permanently abiding true mind. Instead, they constantly revolve according to the discriminating deluded consciousness, grasping its glittering images as their own mind. Because of this unconscious misapprehension, they must suffer as those images continually arise, perish, and renew themselves.

The mind is the initiator of every bodily action and of every unwholesome thought within.

When contemplation has become thoroughly refined—that is, when the mind no longer gives rise to deluded thoughts that discriminate and deliberate in response to the illusory images of external objects—the mind abides peacefully, gathered within itself.

The same is true of practitioners. Once the mind of cultivation has become peaceful and pure through the power of meditative concentration, genuine cultivation is revealed and one enters into the ultimate truth. One’s awakened wisdom then accords with that of all Buddhas. Precepts, samadhi, and wisdom constitute the sole path; they are the unsurpassed intent of the Buddhas throughout the ten directions, the vessel of prajnaparamita that carries sentient beings to the realm of nirvana, the radiant meeting place of the Supremely Honored Ones, and perfect, everlasting happiness.

NAMO FUNDAMENTAL TEACHER SHAKYAMUNI BUDDHA

END OF VOLUME NINE