龍舒增廣淨土文

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

These words are very fine, but they are not easily attained, and they become a great fault indeed. Therefore now I (Wang Rixiu) clearly explain the fault of those who practice meditation, and cite their stories as testimony to the Dharma, so that practitioners who do not know the essential point of the Pure Land may also be instructed. For this reason this fascicle is called the "ESSENTIAL GUIDE FOR POINTING OUT DELUSION."

IN THE SONG DYNASTY, MASTER QINGCAOTANG, AND HIS LATER REBIRTH, DUKE ZENG LU

In the dynasty of the Song, there was a Master Qingcaotang. While he was still alive, past the age of ninety, there was a woman of the Zeng family who often came and went, offering vegetarian meals and giving robes and goods to the Venerable. The Venerable Qingcaotang, grateful to her, then said: "This old monk will become a son for the lady."

The days passed and the months went by, spring waned and autumn came, and one day that woman gave birth to a son. Remembering the earlier words, she at once sent someone to call upon Master Caotang, but he had already passed away in seated meditation. The son she had borne was then given the name Duke Zeng Lu.

Because in his former life Duke Lu had been a master who cultivated merit and cultivated wisdom, therefore now, although young in years, he passed the examinations with high rank, and later rose in office to the post of Prime Minister. In all the worldly realm there seemed to be none who surpassed him.

Yet although it was so, this too was a mistake. Why? Because in this world wealth and honor do not last long; when one's merit is exhausted, it comes to nothing. Moreover one must follow the conditions of karma and revolve in the round of birth and death without ever ceasing. It is not as good as reciting the Buddha's name and being born directly in the Western realm, seeing the Buddha and putting an end to birth and death, which is the great matter; then to return and become Prime Minister again would not be too late at all.

Therefore, although one enters the womb to receive birth, yet one's own spiritual nature is not darkened. For this reason, although dwelling within the realm of the cycle of birth and death, one does not submit to the cycle, and coming and going on the path of birth and death one remains free in this way. Now, not yet having put an end to birth and death, he clung anxiously to remembering kindness and obligation, becoming a son for another, and thus he could not escape the mind of attachment and love, ever abiding in the round of rebirth. This is truly a great miscalculation indeed.

MASTER JIE THE MEDITATION TEACHER, REBORN AS DONGPO

At Wuzu Monastery, Master Jie the meditation teacher was the former-life body of Master Dongpo, and the verifications of this are not just one. Because of his cultivation in former lives, in this life he was more intelligent than other people. Because his nature was fond of and habituated to the five poisons (the pleasures of the five desires), which he stored up and could not eliminate, therefore in this life, his mind being fine and his words being excellent in poetry, he outwardly endured exile and reproach (banished to posts in the outer regions for six years). This too was a great mistake indeed.

If in his former life, as a master who practiced meditation, he had also cultivated the Western realm together, then he would surely have attained birth in the Pure Land and accomplished great merit and great wisdom. How then would he have been reborn into this world, enduring so many sufferings and afflictions?

Yet it is heard that Master Dongpo, one day when going to take up a southern post, carried with him an image of Amitabha Buddha. People asked him for what reason. He answered: "This image is the warrant of my being born in the Western realm."

If it was indeed so, then Master Dongpo, coming to this, was at last successful in his plan; this too was the root of goodness sown in a former life, and so now, being more enlightened than others, he was able to awaken to this principle for that reason.

I (Wang Rixiu) have heard that Master Lu Zhi, in his former life, was a woman who recited the Lotus Sutra. Because of the merit of reciting the sutra, in this life he was intelligent and held an official post. This too was following the conditions of karma and arriving in this world.

If one were born in the Western realm, how could it be merely thus!

ELDER ZHE, REBORN WITH MUCH SORROW AND SUFFERING

There was Master Zhe the meditation teacher, abbot of Dacha Monastery in the capital, who for forty years did not sleep, sitting in meditative concentration, austere in this way. When he passed away, he too was sitting, and he manifested his entry into final quiescence; afterward, when his paper robe was cremated, relics (śarīra) came forth. A certain official in the court spent thirty thousand to buy that paper robe, because the robe had relics in it, for that reason.

Ah! The efficacy of this master's meditation practice was such as this. If he had cultivated the Western realm, then he would surely have attained the stage of a non-retrogressing Bodhisattva, and on the path of birth and death he would have remained free. Then, returning to this world to rescue and deliver living beings, there would be nothing he could not accomplish. Because he did not know how to cultivate this Dharma, he was thus born into a house of great wealth and rank, enduring throughout one lifetime much sorrow and suffering — how pitiable indeed! Even though one enjoys great wealth and rank, in the end there comes a time when it is exhausted, and as before one revolves in the round of birth and death.

Someone may ask: Master Zhe's diligent and energetic practice was such as this; for what reason must he, in this life, endure so much sorrow and suffering?

Master Wang Rixiu answers: The Buddha has said:

Even through a hundred thousand kalpas,

The karma one has created is not lost.

When the causes and conditions come together,

One still receives the fruit of retribution oneself.

That is to say:

Even through a hundred thousand kalpas,

The karma one creates is not lost.

When causes and conditions meet,

The fruit of retribution one bears oneself.

The Great Master Yongjia also said: "When birth and death are ended, then the karmic obstructions of old and new are nothing; but if they are not yet ended, by right one still owes the former debts." Because Master Zhe had never yet been able to put an end to birth and death, which is the great matter, in this life, although born into a house of great wealth and rank — which was precisely the vow and wish of his former life — he therefore had to endure much sorrow and suffering. This was precisely the time when causes and conditions met, and he had to repay the debts of former lives, even unto a thousand and a hundred lifetimes.

If he had been born in the Western realm, then the former debts would not have needed repaying. Why? Because in birth and death he would be free, and so although entering into all the realms of the birth-and-death of living beings to perform the great work of deliverance, yet his one true nature would never be deluded; he would attain liberation beyond the three realms. How then would he still have to repay the debts of former lives?

Moreover, to argue thus: Master Zhe practiced with diligence and energy, and yet still could not transcend and be liberated beyond the three realms. Is this not because the three realms are too high, that sea of suffering too vast, the surging of its waves too swift, and so it is not easy to transcend and be liberated?

To cultivate the Western realm and attain liberation beyond the three realms is by the power of the Buddha. To have the power of the Buddha protecting and sustaining one, yet not to rely upon it, is no different from a person poor, hungry, and cold who sees one wealthy and noble yet does not lean upon him.

I, Rixiu, pity this greatly.

ELDER GU, REBORN INDULGING IN WEALTH AND RANK

There was the Elder Huigu, who formerly was abbot of Taiping Monastery in Shuzhou, and later went to dwell at Dacha Monastery in Zhedong; he too was among the venerable elders within the mountain gate.

After he died, he was reborn into the household of a Prime Minister; though young in years, he passed the examinations with high rank, and his life was most glorious and honored. Yet this too was a very great miscalculation. Why? In his former life he kept the vegetarian precepts; in this life he eats meat — must he then say that eating meat is delicious? In his former life he cultivated purely; in this life he draws near to sexual desire — must he then say that sexual desire is beautiful? In his former life he practiced meditative concentration; in this life he enjoys wealth and rank — must he then hold that wealth and rank are right? It is like a great elephant sunk in the mire: with each step it sinks the deeper, ever more distressed — how distressed indeed!

The Śūraṅgama Sutra says: "When ear and the heard sound are both ended, and the ending of hearing itself does not abide; when the awakening mind and the object that is awakened to are both void, and the nature of awakening to that voidness is itself perfected."

That is to say: When that which is heard is utterly ended, the hearing mind too does not abide; and so it is said that, although one enjoys the pleasures of this world, it is no different from the non-abiding spoken of above. The non-abiding before — being already non-abiding — is past. And what is past does not last long indeed.

Again, there is the mind that is able to awaken and the dust-object that is awakened to; in the end these too return to voidness. And voidness is what is not real indeed. When one truly attains here — voidness, and yet awakening to it — then the nature of true awakening is utterly perfected, and one no longer falls into degradation indeed.

Supposing Elder Gu had awakened to this principle (true awakening), then he assuredly would not have been born into the household of a Prime Minister.

Even if he had not yet been able to clearly realize the true nature, had he cultivated the Western realm he could swiftly have escaped the round of birth and death.

The Śūraṅgama Sutra says: "One who practices in the world is like settling muddy water. Though that settling makes it clear, one has not yet removed the muddy sediment; stir it, and it grows muddy again." This is the meaning that speaks of Elder Gu indeed.

But if one is born in the Western realm, sees the Buddha, and attains the Way, then returns to be born in this world, it is like removing the muddy sediment so that one obtains purely a single kind of clear water; though one stir it, it is no longer muddy. Therefore, even one among the venerable elders, who has not yet awakened to his original nature, may by no means fail to cultivate the Western realm. Beholding the story of this Elder Gu is enough to serve as a mirror for the generations to come indeed.

THE WESTERN REALM IS LIKE RECEIVING OFFICE NOW

It is like a person who has a minor official post but is not content with it, and so wishes to study and cultivate himself to become a high official (the top graduate). That aspiration is indeed good. Yet the post of top graduate cannot be assured; it is still not as good as at once accepting the minor post while studying and cultivating oneself on the one hand. If one passes and attains the high post, it is like adding flowers upon brocade. And if one does not attain it, one still does not lose the share of being an official.

One who cultivates the Western realm is likened to a person who at once accepts the minor post. Studying and cultivating oneself on the one hand is likened to cultivating the Western realm together with also cultivating the practice of meditation. Not attaining the high post is likened to one who practices meditation but has not yet clearly awakened. Not losing it — being an official — is likened to swiftly escaping the round of birth and death and enjoying the great bliss.

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

THREE BODHISATTVAS CULTIVATING TUṢITA

In the work "Ten Doubts" of Master Zhiyi, there is cited the story of three Bodhisattvas who cultivated the practice of mindfulness of the Buddha, seeking birth in the Tuṣita Heaven.

1 — One named Asaṅga

2 — One named Vasubandhu

3 — One named Siṃhabodhi (Lion-Awakening)

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

At that time Siṃhabodhi died first, and for several years no news was heard. Next Vasubandhu passed away, and after three years he returned to bring word, saying: "I was born in Tuṣita, paid homage to Maitreya Buddha, and heard him expound the Dharma; only one day had passed when I hurried back to bring word and let it be known here." Strange indeed — one day in the Tuṣita Heaven is three years in the world of men.

Asaṅga asked: "And what of Master Siṃhabodhi?"

Vasubandhu answered: "He was born in the outer court of Tuṣita and became attached to the music of the heavens, and so he has not been able to see the Buddha."

Now if these three Bodhisattvas, cultivating toward Tuṣita, could still have such attachment that they were unable to see the Buddha — that is the very root of the round of birth and death. Therefore one should know: Tuṣita is hard to cultivate and there is falling into degradation; it is not as good as the Western realm, which is easy to cultivate and has no falling into degradation indeed.

Master Zhiyi further said: "There are those who see Śākyamuni Buddha yet do not attain the Way; but among those who cultivate the Western realm and see Amitabha Buddha, there is not a single one who does not attain the Way." This then is enough to know that the Buddha Śākyamuni and the Buddha Amitabha — their power of vows, their merit, and their majestic spiritual might — are not equal in greatness and smallness indeed.

Therefore the Bodhisattva of Great Loving-Kindness said: "Of the Buddhas of the ten directions and the three times, Amitabha is foremost. To recite his name dissolves all transgressions and one is at once born in the Pure Land." This is right indeed.

THE LOTUS NUN, REBORN AS AN OFFICIAL'S COURTESAN

Master Ouyang, named Yongshu, served as Magistrate of Yongzhou. There was an official's singing-girl from whose mouth there often wafted the fragrant scent of lotus flowers. At that time there was a monk who knew her former destiny, who said: "This girl in her former life was a nun who recited the Lotus Sutra for ten years; because of a single mistaken thought, she came to be like this."

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

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

The monk took up the Lotus Sutra and handed it to her, and she read and recited it like flowing water; but when he handed her another sutra, she could not read it. From this one knows that the monk's words are to be believed indeed.

Supposing this nun had known how to cultivate the Dharma-gate of the Western realm, then the highest grade of the highest birth would surely have been attained. Because she did not know, she had to fall into degradation, even to becoming a singing-girl — how pitiable indeed! From this one knows that to be able to take this Dharma-gate of the Western realm and teach people to cultivate it — the merit of rescue and help thereby is very great indeed, and how could its blessings and virtue be easily measured?

SECTION OF CONCLUDING DISCOURSE

From the moment we are born until we descend into the grave, we drift and waver like shadows seeking the truth, which we believe exists. As soon as we are born into the world we weep, and we weep still when we must depart from it. Driven by an invisible force, we jostle shoulder to shoulder and elbow to elbow in the world to perform our superficial gestures. Thus the Buddha taught:

"On the road of seeking the truth, you should believe only what you yourselves, after reasoning, recognize to be correct, to accord with right reason, not to contradict your own heart, and to fit the present circumstances. Histories and the words of sages and worthies are not sufficient guarantee if your own heart does not grant it, or does not yet grant it to be correct.

Even toward the teaching of the Buddha it is so: the essential thing is that you strive to seek and inquire forever; and one day to come, if you understand further and perceive that there is something more correct, then do not hesitate to cast off what today you have believed."

HOMAGE TO THE ORIGINAL TEACHER ŚĀKYAMUNI BUDDHA

END OF FASCICLE SEVEN