往生集

Proofreading: Định Huệ

As soon as the World-Honored One attained Perfect Enlightenment, he expounded the Buddha Vehicle^[2] for all sentient beings. Later, seeing that the Buddha Vehicle was difficult to accord with every capacity, from within the One Vehicle he expounded the teaching of the Three Vehicles^[3]; then, from within those Three Vehicles, he presented the Pure Land Dharma-gate.

Now, as we grow ever more distant from the time of the Buddha, defiling attachments become increasingly heavy. Thus, those who diligently advance in cultivation are unable to awaken and ascend to the ranks of the sages, while the indolent wander and drift amid the dangers of sinking in samsara. Therefore, if we do not rely upon this Pure Land Dharma-gate, on what can we depend to escape swiftly from birth and death?

How magnificent it is! Hence it is said that to cure the grave illness of the Dharma-ending age, an efficacious spiritual medicine is indispensable. Yet upon reflection, there were many efficacious responses in ancient times, whereas today they are exceedingly few.

Where does the fault lie? It is because people say with their mouths that they seek rebirth in the Pure Land, while their minds remain attached to the Saha world; and because their perseverance, courageous resolve, and realization do not equal those of the ancients. I have heard that in former times there was a collection of accounts of rebirth, but over the course of many years it was lost and is no longer seen.

Nevertheless, many surviving passages remain scattered throughout works by authors both within and outside Buddhism. Now, according to my understanding, I have selected or omitted material as appropriate, choosing only accounts in which cause and effect are clear. After many days, I transcribed them into this work, though these constitute merely one ten-thousandth of the hundreds of thousands of such accounts.

Now, in the Jiashen year (1584), how would I dare compare myself to National Master Zhongfeng^[4], who dwelt in the great metropolis? I entered seclusion at the Upper Retreat, selected these accounts, classified them by type, and arranged them in sequence. I further demonstrated that the sages all turn toward this Dharma-gate and added contemporary accounts of responses connected with rebirth.

This work contains approximately 166 accounts in all, with explanations interspersed among them to illuminate their implicit meanings. I therefore entitled it “A Collection of Accounts of Rebirth,” intending that monks and laypeople, upon reading it, might immediately say: “Through cultivating liberation in this way, I too shall attain rebirth. Through such single-minded purity, I too shall attain rebirth.

Through such spiritual responses, I too shall attain rebirth. Through such great compassion and great vows, I too shall attain rebirth. By courageously correcting my faults and transforming the karma that would soon have caused me to fall, I too shall attain rebirth.

Through this, I shall be born in the highest grade; through this, I shall be born in the middle or lowest grade.” I have merely examined accounts from the past and verified those of the present to provide evidence for practitioners of pure karma.

One day, a visitor came to see me. After reading only a few accounts, he suddenly said:

“The Pure Land is created by the mind; outside the mind there is no Pure Land. Rebirth in the Pure Land is an allegory. Do you believe that birth there truly occurs? Would that not contradict the meaning of non-arising^[5]?”

I waited until he had calmed down and then slowly said to him:

“How easily you speak! If there were only non-arising, then everything would be annihilated; how could there still be mind-only? If one truly realizes non-arising, how could birth pose any obstruction? Birth has never possessed true existence; therefore, though birth occurs throughout the day, there has never been any birth. Moreover, have you completely ended the outflow-ridden mind?”

The visitor replied:

“No.”

“Alas! While the outflow-ridden mind has not been ended, the seed of birth remains. While the source of birth has not been severed, you must be born somewhere, benighted within the sea of suffering of the three realms^[6].

If you do not seek rebirth in the Pure Land, where will you be born? To toil painfully through the six paths^[7] or roam freely among the nine grades^[8]—the difference between benefit and harm is as vast as that between heaven and earth. Perhaps you have simply never considered it.

If the matter were to vie over superiority through ornate argumentation, I too could do so. The reason I do not is that I fear giving rise to disputes. For those who recognize the value of the True Dharma, their ears must hear the Dharma and their three karmas must put it into practice.

If you truly do not regard my words as mistaken, then the Pure Land itself is the Buddha Vehicle. Since there has never been even a hair’s breadth of separation, how could there be any contradiction?”

The visitor sat upright and reflected. Bewildered at heart, he forgot his own status and, before he knew it, tears streamed down his face. Grieving and choking with emotion, he adjusted his robes respectfully and read the volume to the end. He then bowed with utmost sincerity and earnestly requested permission to carve printing blocks for the book. In the end, the work was indeed engraved and printed.

I have related the entire course of this event exactly as it occurred.

Recorded in the summer of the twelfth year of the Wanli era (1584) by the śramaṇa Zhuhong^[9] of Hangzhou.

CONTENTS

Volume 1:

– Rebirth of Śramaṇas

Volume 2:

– Rebirth of Kings and Officials

– Rebirth of Recluses

– Rebirth of Nuns

– Rebirth of Women

– Rebirth of Evildoers

– Rebirth of Animals

Volume 3:

– The Sages All Return to the Same Destination

– Responses During This Life

I. REBIRTH OF ŚRAMAṆAS

1. Patriarch Huiyuan of the Jin Dynasty

The Master was a native of Loufan in Yanmen. He had mastered the Six Classics^[10] and was highly accomplished in the teachings of Zhuangzi and Laozi. When he heard Dharma Master Dao’an^[11] lecture on the Prajnaparamita Sutra, he suddenly attained a great awakening. Thereupon, he requested ordination and took Master Dao’an as his teacher. In the sixth year of the Taiyuan era ⁽³⁸²⁾, he traveled to Xunyang. Seeing the open and serene scenery of Mount Lu^[12], he recognized it as a suitable place for cultivation. As soon as this thought arose, it moved the mountain deity, who manifested an auspicious dream. One night, amid rain, wind, thunder, and lightning, timber from the forest flew to the site of its own accord. The governor Huan Yi then built a monastery there and named it Shenyun.

Because Master Huiyong^[13] had previously resided at the Western Grove, the place where Master Huiyuan lived was called the Eastern Grove. The Master remained at the Eastern Grove for thirty years without descending the mountain, single-mindedly seeking rebirth in the West. Together with more than 140 eminent monks and renowned Confucian scholars, he established the Pure Society practice center. Throughout the six periods of day and night, they practiced meditation and recited sutras without interruption, stilling their minds in contemplation. The Master saw the Buddha three times, but remained silent and told no one.

Nineteen years later, on a night near the end of the seventh month, the Master had just emerged from samadhi upon the Prajnaparamita Terrace when he saw Amitabha Buddha filling all of space. Within the radiance were innumerable transformation Buddhas, with the bodhisattvas Avalokiteshvara and Mahasthamaprapta standing in attendance on either side. He also saw a stream of water emitting light, dividing into fourteen branches that surged upward and poured downward while proclaiming the wondrous Dharma.

The Buddha said: “Through the power of my original vow, I have come to comfort you. Seven days from now, you will be born in my land.” The Master also saw figures such as Buddhayasas^[14], Huichi^[15], Huiyong, and Liu Yimin^[16] beside the Buddha. With palms joined, they greeted him and said: “You made your vow before us, so why have you arrived so late?”

The Master knew that the time had come for him to depart, and so he told the assembly of disciples: “When I first came to live here, I saw the Buddha three times. Now I have seen him once again, and thus I shall certainly attain rebirth in the Pure Land.” When the appointed time arrived, the Master sat upright and entered final repose. It was the sixth day of the eighth month in the twelfth year of the Yixi era ⁽⁴¹⁷⁾.

Notes:

Before the Jin dynasty, although the Pure Land Dharma-gate was known in China, it was through the wholehearted propagation and diligent practice of many masters that it became known to all. From Master Huiyuan onward, throughout the countless generations that followed, disciples who cultivated according to the Pure Land Dharma-gate all honored him as the founding patriarch of this tradition. It may be said: “Buddha Shakyamuni spoke of the Western World of Ultimate Bliss, while Amitabha Buddha manifested in the eastern land of Saha.” Was this merit not great indeed?

In former days, I went to Mount Lu, drank the water of Tiger Brook, gazed upon the Shrine of the Three Laughers, and visited the relics of the eighteen worthies. I found the establishment truly magnificent, sufficient to accommodate ten thousand monks; yet the main hall and living quarters were covered in dust, the bells and drums stood silent, the surroundings were desolate, the gates were tightly shut, and the kitchens had grown cold.

Alas! The worthies have passed away, and no one continues their work!

2. The Jin Dynasty: Shishi Huiyong

The Master was a native of Henei and entered monastic life at the age of twelve. Later, he and Master Huiyuan studied together under Dharma Master Dao’an. In the first year of the Taiyuan era ⁽³⁷⁶⁾, the Master journeyed with his staff to Mount Lu. Provincial Inspector Tao Fan donated a residence and converted it into Donglin Monastery for the Master to dwell in. There, he severed worldly ties and devoted himself to cultivating and nurturing the mind.

In the tenth year of the Yixi era ⁽⁴¹⁵⁾, the Master fell ill. Suddenly, he straightened his robes and searched for his shoes, intending to depart. His disciples were astonished and asked him why. The Master replied, “The Buddha has come to welcome me.” As soon as he finished speaking, he passed into stillness. An extraordinary fragrance lingered for seven days before fading. Emperor Xuanzong of the Tang dynasty later bestowed upon him the posthumous title Great Master Jueji.

Notes:

When Master Huiyong first entered the Path, he joined Master Huiyuan and the other Dharma brothers in founding the Pure Society practice center, establishing a model for all generations. He likewise followed the Pure Land tradition of Patriarch Huiyuan. When his life came to an end, he saw the Buddha coming to welcome him. Auspicious signs appeared alike for both masters, one after the other. If one wishes to verify the signs of rebirth in the Pure Land, these two masters should be taken as exemplars.

3. The Jin Dynasty: Shishi Tanshun

The Master was a native of Huanglong. In his youth, he studied the exposition of the scriptures under Dharma Master Kumarajiva^[17]. Dharma Master Kumarajiva praised him, saying, “This man possesses extraordinary qualities!” Later, the Master entered Mount Lu to cultivate the pure karma of rebirth. At that time, a military commandant named Liu Zongxiao of Ningman built a monastery in Jiangling and invited the Master to serve as its abbot. The Master propagated the Dharma-gate of the Samadhi of Mindfulness of the Buddha. In the second year of the Yuanjia era ⁽⁴²⁵⁾ of the Song dynasty, he bade farewell to his disciples, sat upright, and passed into stillness. An extraordinary fragrance filled the room.

4. The Jin Dynasty: Shishi Sengrui

The Master was a native of Jizhou and was firmly resolved to pursue learning. He traveled over long distances and eventually reached India. Later, he returned to Guanzhong and studied the scriptures under Dharma Master Kumarajiva. He then went to cultivate at the White Lotus Society practice center on Mount Lu. In the sixteenth year of the Yuanjia era ⁽⁴³⁹⁾, the Master suddenly said to his disciples, “I am about to depart!” Having spoken, he turned to face west, joined his palms, and passed into stillness. His disciples saw a golden lotus appear before his bed, but it vanished after only a brief moment. At the same time, five-colored light and fragrance issued from the room.

5. The Jin Dynasty: Shishi Tanheng

The Master was a native of Hedong. In his youth, he entered monastic life under Master Huiyuan and became thoroughly versed in both Buddhist and non-Buddhist texts. Later, he made his own way to Mount Lu and concentrated single-mindedly on mindfulness of the Buddha.

In the fourteenth year of the Yixi era ⁽⁴¹⁹⁾, the Master sat upright with palms joined, recited the Buddha’s name, and passed into stillness.

6. The Jin Dynasty: Shishi Daobing

The Master was a native of Yingchuan. In his youth, he studied under Master Huiyuan, becoming well versed in the sutras and Vinaya. His words accorded with his deeds, and he cultivated the Samadhi of Mindfulness of the Buddha without interruption of mind.

In the fourteenth year of the Yixi era ⁽⁴¹⁹⁾, Wang Qian, Prefect of Yuzhang, entered the mountain to pay homage and invited the Master to continue Master Huiyuan’s work. He was revered by all.

In the twelfth year of the Yuanjia era, the Master assembled the community to recite the Buddha’s name, then ascended the Dharma seat, sat down, and passed into stillness.

Notes:

His words and deeds were one. It may be said that both mind and speech were mindful of the Buddha. If one’s words sound right, yet one’s conduct proves false, and one still wishes to attain rebirth in the Pure Land, whom does one intend to deceive?

7. The Jin Dynasty: Shishi Tanshen

The Master was a native of Guangling. In his youth, he studied under Master Huiyuan, diligently cultivated pure karma, and was highly skilled in expounding the Dharma. His commentary on the Vimalakirti Sutra circulated throughout the world. In the seventeenth year of the Yuanjia era, the Master sat upright, recited the Buddha’s name, and passed into stillness.

8. The Jin Dynasty: Shishi Daojing

The Master was a native of Langye^[19], though his ancestors had moved to Jiangzhou. Thus, at the age of seventeen, he entered monastic life under Master Huiyuan. He thoroughly understood the sutras and treatises and could memorize ten thousand words in a single day. He devoted himself wholeheartedly to mindfulness of the Buddha without ceasing throughout the day. In the first year of the Yongchu era ⁽⁴²⁰⁾ of the Song dynasty, the Master said to his disciples, “My teacher has summoned me; I must depart.” Having spoken, he sat upright, recited the Buddha’s name, and passed into stillness. At that time, his disciples saw light illuminating the entire room, and it did not fade until a long while had passed.

Notes:

Though young, highly gifted, and intelligent, he did not rely upon his talents but instead devoted himself wholeheartedly to mindfulness of the Buddha. Had he not already planted the causes of the Pure Land in a previous life? Nowadays, some novice monks become arrogant and boastful after merely glancing through the sutras and treatises; while others, advanced in years and not knowing where they are bound, discuss the Western Pure Land only when no other course remains—but by then it is already too late.

9. The Jin Dynasty: Buddhabhadra

Buddhabhadra^[20], whose name was translated into Chinese as Juexian, “Awakened Worthy,” was a native of Kapilavastu^[21] and belonged to the lineage of King Amritodana. By the age of sixteen, the Master had completed his study of all the scriptures and had gained a clear understanding of meditation and Vinaya. During the Later Qin dynasty of the Yao clan, the shramana Zhiyan traveled to the Western Regions and invited the Master to Chang’an.

Upon arriving there, the Master expounded the Dharma at the Eastern Palace and discussed the Path with Dharma Master Kumarajiva. Later, because the Master intended to return to his homeland by sea, the emperor expelled him. He made his way to Mount Lu and joined Master Huiyuan’s White Lotus Society practice center.

The Master translated such scriptures as the Sutra on the Samadhi of Contemplating the Buddha^[22] and others. In the sixth year of the Yuanjia era ⁽⁴²⁹⁾ of the Song dynasty, he recited the Buddha’s name and passed into stillness.

10. The Jin Dynasty: Shishi Sengji

The Master went to Mount Lu to study under Master Huiyuan. After attaining his purpose, he exclaimed, “The flourishing of the Great Dharma lies in this Pure Land Dharma-gate!” From that time onward, he practiced continuously and earnestly, aspiring to be reborn in the Pure Land. Master Huiyuan handed him a torch and instructed him, “You must direct your mind toward seeking rebirth in the Pure Land.” Holding the torch, the Master sat leaning against a chair, stilled his mind, and gathered his thoughts without distraction.

He also assembled his disciples to recite the Pure Land sutras. At the fifth watch, he handed the torch to his disciple Yuanbi and instructed him to follow the community in practicing the Path. Suddenly, the Master saw himself holding the torch and soaring into the sky, where he encountered Amitabha Buddha.

The Buddha welcomed him, placed him upon the palm of his hand, and then took him on a journey throughout the ten directions. Afterward, the Master abruptly awoke, filled with sorrow and distress, and said to himself, “The four great elements^[23] are nothing but sickness and suffering.” The following night, he suddenly rose, his eyes gazing into the sky as though he beheld something. Then he abruptly lay down again, his face naturally bright with joy, and said to the person beside him, “I am leaving now!” Having spoken, he lay on his right side and passed into stillness.

Although the weather was oppressively hot at the time, after three days his body had not only remained unchanged but also emitted a rich fragrance.

Notes:

Master Sengji attained rebirth in the Pure Land through his teacher’s guidance. Who, then, would dare say that assisting with Buddha-recitation at the time of death is ineffective? Although he was shrouded for mourning during sweltering weather, his body continued to emit an extraordinary fragrance. This was the result of his diligent and single-minded observance of pure conduct.

11. In the Jin Dynasty, Śramaṇa Huigong

The master was a native of Fengcheng in Yuzhang and a fellow student of Masters Huilan, Sengguang, and others. Masters Huilan and Sengguang single-mindedly sought rebirth in the Pure Land; therefore, when they approached death, both experienced extraordinary responses. For five consecutive years, Master Huigong devoted himself earnestly to making prostrations and seeking rebirth in the Land of Ultimate Bliss, reciting the Buddha’s name without interruption.

He saw Amitabha Buddha come to welcome him, holding a golden dais. Master Huigong then sat upon the golden dais and saw Huilan, Sengguang, and others seated upon radiant daises. They said to Master Huigong, “Elder, you have attained rebirth in the highest grade.

Nothing could bring us greater joy. We only regret that the age of the five defilements^[24] has dragged on so long and that we have met so late.” Hearing this, Huigong was filled with joy, his spirits soared, and he passed away.

12. In the Jin Dynasty, Śramaṇa Huiqian

The master entered monastic life in childhood and strictly upheld the precepts and pure conduct. In the Yixi era ⁽⁴⁰⁵⁾, he went to reside at Jiaxiang Monastery in Shanyin County, Jiangxi Province, where he devoted himself to nurturing and instructing his disciples. Later, he fell ill and single-mindedly sought rebirth in the Land of Ultimate Bliss, earnestly supplicating the bodhisattva Avalokiteshvara.

At that time, north of the monastery lived a bhikshuni named Jingyan, who possessed profound virtue and practiced diligently. One night, Jingyan dreamed that the bodhisattva Avalokiteshvara entered through the western city gate. His body radiated light like the sun and moon, and he was magnificently adorned with banners, canopies, and the seven precious substances.

Astonished, Jingyan bowed at his feet and asked:

– Great Being, where are you going?

He replied:

– I am going to Jiaxiang Monastery to welcome Huiqian.

Although Huiqian was gravely ill, his countenance remained unchanged, and all his attendants perceived an extraordinary fragrance. He then peacefully passed away.

Note:

When someone sees the Buddha at the time of death, some may suspect that it is merely a delusion of that person’s own mind. Yet how is it that another person also sees it? One should understand that the mutual resonance and communion of the Way are inconceivable. Be cautious in what you say!

13. In the Jin Dynasty, Śramaṇa Sengxian

The master was a native of India. One day, while journeying southward to Jiangzuo, he became gravely ill. He wholeheartedly sought rebirth in the West and strove without cease. He then saw Amitabha Buddha shine light upon his body, whereupon his illness abated somewhat. He immediately sat up, bathed, and told everyone that he had seen the Buddha. At the same time, he expounded the doctrine of cause and effect in words whose meaning was practical and pertinent. Early the following morning, he sat upright and passed away.

Note:

When indolent bhikshus become ill, they say, “My strength is failing. I shall wait until I recover, and only then recite the Buddha’s name.” Yet they do not understand that reciting the Buddha’s name is precisely the means of transcending old age and illness. When one is ill, that is precisely the appropriate time to concentrate upon Buddha-recitation and see that, through its power, not only may illness be dispelled, but rebirth may also be attained.

How precious indeed!

14. In the Jin Dynasty, Śramaṇa Huitong

The master studied meditation under Chan Master Huishao in Liangzhou, yet he also concentrated upon seeking rebirth in the Land of Ultimate Bliss. One day, he became slightly ill. While abiding in meditative concentration, he saw a person of exceedingly beautiful appearance say to him, “The auspicious hour has arrived!” A short while later, he saw Amitabha Buddha emit brilliant rays of light. After emerging from concentration, he related this event to his fellow students. When he had finished speaking, he peacefully passed away. At the time of his death, an extraordinary fragrance persisted for three days before fading.

15. In the Jin Dynasty, Śramaṇa Falin

The master was a native of Lin’ang and observed the precepts with utmost strictness. He resided at Lingjian Monastery in Chengdu, where he devoted himself to the pure karma of rebirth and regularly upheld and recited the two sutras of Amitabha^[25] and Avalokiteshvara. One day, while reciting a sutra, he suddenly saw a śramaṇa of immense stature standing majestically before him. In the second year of the Jianwu era ⁽³⁰⁵⁾, the master fell ill but continued to concentrate upon prostrations and seek rebirth in the West. He saw sages and saints appear in the sky, joined his palms, and passed away.

Note:

When Master Falin recited the sutra, a śramaṇa appeared before him. This was simply a response evoked by his utmost sincerity and was nothing extraordinary. The master was certainly reborn in the West, without remaining attached to this occurrence. Therefore, practitioners of the pure karma of rebirth must not become entangled in seeking such experiences.

16. In the Song Dynasty, Śramaṇa Tanjian

Throughout his life, whenever the master performed even the slightest good deed, he dedicated its merit toward the West and prayed to behold the Buddha. One day, while he was in meditative concentration, he saw Amitabha Buddha sprinkle water upon his face and say, “I wash away your dust and defilements, cleansing your thoughts, body, and speech so that all may become pure.” The master then saw a lotus flower arise from within a vase and saw the Buddha take that lotus and present it to him.

After emerging from concentration, he bade farewell to the monastic assembly. As the night deepened, everyone saw him walking alone beneath the corridor, reciting the Buddha’s name. By the fifth watch, his Buddha-recitation grew louder and continued until dawn.

As was customary, his disciple came to inquire after his well-being, but the master remained seated and motionless. Looking directly at his disciple, he passed away.

17. In the Qi Dynasty, Śramaṇa Sengrou

The master studied the Vaipulya and other sutras, yet regarded seeking rebirth in the Pure Land as his principal aim. On the day he was about to pass away, he saw one thousand transformation Buddhas, while an extraordinary fragrance was perceived both inside and outside his room. He turned to face west, bowed, and passed away.

18. In the Qi Dynasty, Śramaṇa Huiguang

The master was a native of Luoyang. He composed commentaries on such works as the Avatamsaka Sutra^[26], the Nirvana Sutra^[27], and the Treatise on the Sutra of the Ten Grounds^[28]. He thoroughly understood the essential meanings of the provisional and true teachings^[29]. One day, while gravely ill, he suddenly saw celestial beings come to welcome him. The master said, “I wish only to be reborn in the Land of Ultimate Bliss!” In an instant, he saw innumerable transformation Buddhas of the Pure Land filling the sky. He then said, “May the Buddha receive me and allow my aspiration to be fulfilled!” As soon as he finished speaking, he passed away.

Note:

The heavenly realms contain many pleasures as well as women; they are not places of liberation. An ancient said, “Even if one practices sufficiently to be reborn in the Heaven of Neither Perception nor Non-Perception, it is still not equal to rebirth in the West!” Thus, someone praised the Pure Land as follows: “Those reborn in the highest grade immediately reach the shore of liberation, while those reborn in the lowest grade still surpass those born in the heavenly realms.” Now, even as the moment of death drew near, the master remained resolute and unwavering in his aspiration. He is therefore worthy of praise as one who was both discerning and courageous.

19. Śramaṇa Huijin

The master resided at Ga座 Monastery and vowed to recite the Lotus Sutra and copy one hundred sets of the scripture. He vowed to dedicate this merit toward rebirth in the Land of Ultimate Bliss. After some time, he heard a voice from the sky proclaim, “Your vow has been fulfilled; you will certainly attain rebirth.” Later, without falling ill, he passed away.

20. In the Liang Dynasty, Śramaṇa Daozhen

The master resided at Mount Lu and devoted himself to the pure karma of rebirth. One night, he dreamed of a person rowing a boat upon the sea. The master asked:

– How can one reach the land of Amitabha Buddha?

The master asked to accompany that person, and the boatman said:

– You have not yet built a bathhouse or recited the Amitabha Sutra, so you cannot depart.

After awakening, the master immediately built a bathhouse for the Sangha and recited the Amitabha Sutra continuously for an entire year. One day, a white-gold dais suddenly descended onto the surface of the pond in his room. The master privately recorded this event and placed the record in the scripture chest.

On the night of his passing into nirvana, from halfway up the mountain to its summit, it seemed as though thousands of torches were blazing fiercely; their interwoven light brilliantly illuminated the entire region, and the people in the city could see it from afar. Everyone thought that the kings were performing a sacrificial rite. Only the following morning did they learn that the master had passed into nirvana.

Later, when they examined the scripture chest, they discovered that this had been the master’s auspicious sign of spiritual response. Presumably, he had long since been reborn in the Pure Land.

Note:

Patriarch Huiyuan saw Amitabha Buddha three times, yet said not a word; Master Daozhen had a white-gold dais descend beside the pond, yet likewise remained silent. How profound were the abilities and virtues of the ancients! Those of shallow understanding hasten to boast as soon as they experience the slightest unusual thing. In minor cases, they lose what they possess; in major cases, they compound their own errors. How could one not be cautious!

21. In the Later Wei Dynasty, Śramaṇa Tanluan

When young, the master went to Mount Wutai. Moved by miraculous signs, he resolved to leave the household life, but he was also fond of the art of “eternal life and immortality.” He therefore received and upheld a ten-fascicle scripture on the cultivation of immortality given to him by Tao Yinjü^[30]. Later, the master met Bodhiruci and asked:

– Does Buddhism possess an art of “eternal life and immortality”?

Bodhiruci laughed and replied:

– The art of “eternal life and immortality” belongs to Buddhism.

Then Tripitaka Master Bodhiruci gave him the Sutra of the Sixteen Contemplations and said: “If you cultivate according to this sutra, you will no longer be born within the three realms or come and go among the six paths^[31]. This alone is called ‘long life’; even after kalpas as numerous as the sands of the Ganges, nothing can compare with it. This is Buddhism’s art of ‘eternal life and immortality.’”

The master was overjoyed and immediately burned Tao Yinjü’s scripture on immortality. He devoted himself diligently to cultivating the pure karma of the Pure Land; whether the weather was scorching hot or bitterly cold, or even when he was ill, he never neglected his practice. The king of Wei bestowed upon him the title Tanluan. One night, an Indian monk suddenly appeared in the master’s room and said to him:

– I am Nagarjuna. I have long dwelt in the Pure Land. Seeing that you also wish to seek rebirth in the Pure Land, I have come to meet you.

The master knew that his time had come, so he assembled the community and instructed them: “The manifold toils of existence know no day of rest; the sufferings of hell cannot but be feared; the pure karma leading to the nine grades of rebirth cannot but be diligently cultivated.” He then told his disciples to recite the Buddha’s name together in unison. The master turned to face west, bowed in homage, and passed into nirvana. At that time, the assembly heard celestial music coming from the west, which continued for a long time before ceasing.

Note:

A Daoist once said: “Buddhism entails death, while immortals live forever.” Bodhiruci now said: “Buddhism possesses the Dharma of eternal life, while immortals do not.” Though this argument is simple, it has been transmitted through the ages. Dharma Master Tanluan abandoned error and returned to the true path as readily as taking off a pair of worn-out shoes. Could this not have been because he had planted wholesome causes in a previous life!

22. In the Sui Dynasty, Great Master Zhizhe

Master Zhiyi, styled Great Master Zhizhe, was a native of Yingzhou. As a child, whenever he saw images of Buddhas or bodhisattvas, he would bow in homage, and whenever he encountered members of the Sangha, he would reverently salute them. At eighteen, he left the household life at Guoyuan Monastery.

He later studied under the Great Chan Master Huisi on Mount Nanyue. When the causes and conditions for propagating the Buddhadharma had been fulfilled, he went to reside at Shicheng Monastery in eastern Shan. As he was about to pass into nirvana, he said to his disciples: “I know that my life has reached its end and cannot continue any longer; today I must bid farewell to all of you.” He then recited the title of the Sutra on the Contemplation of the Buddha of Infinite Life and said: “The Buddha adorned the Pure Land through his forty-eight vows.

That land has lotus ponds and jeweled trees. Rebirth there is easy, yet no one seeks rebirth. Even a person who has just seen the appearance of the fiery cart^[32] manifest and gives rise to repentance can still attain rebirth there; how much more so one who diligently cultivates morality, meditative concentration, and wisdom—the sacred practices, power of the path, and merit of such a person will not be lost.”

Master Zhilang asked:

– We do not know which stage the Great Master has realized. After departing this world, where will you be reborn?

The master replied:

– Had I not led a community of disciples, I would have attained purification of the six sense faculties^[33]. Because I expended my strength benefiting others, I have reached only the stage of the fifth grade. You ask where I shall be reborn? My teachers and friends are all attending Bodhisattva Avalokitesvara, and they will come to welcome me.

Having spoken, the master recited the names of the Three Jewels and appeared to enter meditative concentration.

Note:

The Great Master was lofty in the path and weighty in virtue, a master of doctrine and contemplation^[34] revered throughout the ages. Yet when relinquishing this retributive body, he single-mindedly sought rebirth in the West. Moreover, he wrote a commentary on the Sutra on the Contemplation of the Buddha of Infinite Life and composed the Treatise on Ten Doubts.

Throughout his life, he earnestly instructed his disciples; from this, his aspiration can clearly be seen. Some may say: “The sutra commentary takes contemplation of the mind as its fundamental principle; does this mean that the Pure Land is not real?” Alas! The Great Master taught that when one uses the mind to contemplate the Buddha, it cannot be said that there is no Buddha; if there were no Buddha, what could the mind contemplate?

As the direct retribution is, so is the circumstantial retribution. Students of the Tiantai school must clearly understand this.

23. In the Sui Dynasty, Śramaṇa Faxi

The master regularly upheld and recited the Vaipulya Repentance Dharma. One day, a pheasant^[35] came to demand repayment of a life. At that moment, a deity reproached it, saying: “The Dharma Master will be reborn in the Pure Land; how could he repay his life-debt to you?” Later, while ill, the master vowed to dedicate all the merit he had created throughout his life toward rebirth in the Western Land. He then recited the Buddha’s name with utmost sincerity, whereupon he saw Buddhas and bodhisattvas come to welcome him, and he passed into nirvana while sitting upright.

Note:

A sutra states: “The karma one has created is never lost, even after hundreds of thousands of kalpas; when the conditions come together, one must personally undergo its result.” The master unintentionally created unwholesome karma, but because he attained rebirth in the Pure Land, he did not repay his life-debt to the pheasant. This is because, once reborn in the Pure Land, one is forever free from samsara; how then could the conditions arise for them to meet again?

If one who has realized the patient acceptance of the non-arising of dharmas returns to the Saha world to benefit sentient beings, then even if one must repay an old debt and a sharp blade should sever one’s head, it would be like cutting through the spring breeze. How could this be said to resemble the plight of ordinary beings within the six paths!

24. Śramaṇa Guanding

The master was a native of Zhang’an and a disciple of Great Master Zhizhe. Every day, he devoted himself solely to reciting the Buddha’s name. As he was about to pass into nirvana, an extraordinary fragrance filled his room. After giving his final instructions to his disciples, he suddenly sat up, joined his palms, and recited the names of Amitabha Buddha, Bodhisattva Avalokitesvara, and Bodhisattva Mahasthamaprapta. He then peacefully passed into nirvana.

25. In the Sui Dynasty, Śramaṇa Huicheng

The master was a native of Zhijiang. He regularly recited the Amitabha Sutra and practiced contemplation of the Western Land for thirty years, always sitting and never lying down. Whenever he entered meditative concentration, he saw the lotus flowers and jeweled trees of the Pure Land. On the night he passed into nirvana, someone dreamed of seeing him seated upon a lotus flower, silently traveling westward.

26. In the Sui Dynasty, Śramaṇa Daoyu

The master resided at Kai Jue Monastery and constantly recited the name of Amitabha Buddha, never ceasing by day or night. He also fashioned a Buddha image only three inches tall. Later, while in meditative concentration, he saw the Buddha, who said:

– Why have you made my image so small?

The master replied:

– Blessed One! When the mind is great, the image is great; when the mind is small, the image is small.

As soon as he had spoken, the master saw the Buddha’s form filling all of space.

The Buddha told him:

– Bathe and cleanse yourself. When the morning star rises, I shall come to receive you.

At the appointed hour, he indeed saw the Buddha arrive, with light illuminating the entire room. The master sat upright and passed away.

Note:

When the mind is great, the image is great; when the mind is small, the image is small. Likewise, when the mind is defiled, everything is defiled; when the mind is pure, everything is pure. Master Đạo Dụ saw one Buddha filling all of space. Before him, Masters Tăng Nhu and Huệ Quang had also seen many Buddhas throughout all of space. This is because one is many, and many are one, without any distinction of superiority or inferiority.

27. The Sui Dynasty: Śramaṇa Trí Thuấn

The master went to Mount Lu and followed in the footsteps of Master Huệ Viễn in cultivating the pure karma of rebirth. In the first year of the Đại Nghiệp era ⁽⁶⁰⁵⁾, after completing a lecture on the Sutra of the Contemplation of the Buddha of Infinite Life, he fell ill. During that time, he saw parrots and peacocks reciting “Buddha, Dharma, Sangha,” and heard wondrous sounds. The master told his disciples, “Today I shall be reborn in the Pure Land.” As soon as he finished speaking, he peacefully passed away.

28. The Sui Dynasty: Śramaṇa Huệ Hải

The master resided at An Lạc Monastery in Giang Đô. He was highly accomplished in the sutras and treatises and devoted himself wholeheartedly to reciting the Buddha’s name. At that time, a monk named Đạo Thuyên arrived from Tề Châu, bringing with him a painting of Amitabha Buddha whose brushwork was exquisitely refined, the like of which had never before been seen in China. When asked about it, the monk replied, “Bodhisattva Ngũ Thông, who resided at Kê-đầu-ma Monastery in India, flew through the sky to that Land of Bliss, painted the Buddha there, and then brought the painting back here.”

Deeply moved by this encounter, the master reverently bowed his head to the ground before the painting and immediately saw an extraordinarily brilliant light. He then made a copy modeled upon it and diligently recited the Buddha’s name, aspiring to be reborn in that Buddha’s land. Later, he became slightly ill. One night, he suddenly sat up as usual, turned westward, and bowed. He then sat in the full lotus posture until dawn and passed away, his dignified appearance seeming as though he were still alive.

Note:

The Land of Ultimate Bliss lies a hundred thousand kotis of Buddha-lands from here and cannot be reached merely by traveling through space. Because of Huệ Hải’s utmost sincerity, he evoked a response from the Buddha. How could Đạo Thuyên have known of this? Does this not mean that Master Huệ Hải had already been numbered among the sages and saints of the Pure Land?

29. The Sui Dynasty: Śramaṇa Pháp Trí

The master entered monastic life when young, but only in old age did he hear of the Pure Land Dharma gateway. He then considered that no other Dharma gateway surpassed it. He immediately said to everyone, “I have heard the sutras teach: ‘Committing one duṣkṛta offense^[36] will cause one to fall into hell for an intermediate kalpa.’ I believe this.” He then said, “But they also teach that one recitation of Amitabha Buddha’s name eradicates the grave offenses of birth and death accumulated throughout eighty kotis of kalpas. Can I not believe that?”

At that time, a man well versed in the Buddhadharma said to the master, “You are a great icchantika^[37]! All these are teachings spoken by the Buddha; how could you fail to believe them?” Upon hearing this, the master immediately sat upon the Tuṣita Platform at Quốc Thanh Monastery and diligently recited the Buddha’s name day and night. One day, he suddenly took leave of all his disciples and said, “I am going to be reborn in the Western Land.” At midnight, though free of illness, he passed away. At that time, golden light shone for several hundred miles. Fishermen on the river thought dawn had come, but after waiting a very long time, daybreak finally arrived. Only afterward did they learn that the light had been an auspicious sign of the master’s rebirth.

Note:

The Buddha taught, “My words are like honey held in a bowl: sweet in the center and sweet all around. You should therefore accept them with faith.” Thus, to believe that a minor wrongdoing will cause one to fall into hell, yet not believe that reciting a Buddha’s name will bring rebirth in the Western Land, is truly what may be called wrong view. In recent years, those who delight in upholding mantras hear it said that the power of mantras can move mountains and fill seas, command ghosts and spirits, and grant whatever one seeks; therefore, they hastily believe it.

Yet when they hear of the merit of the Pure Land, which enables one to advance directly to the stages of the noble ones and transcend the three realms, they remain indifferent and pay it no heed. Such people hold wrong views and are truly pitiable!

30. The Tang Dynasty: Venerable Thiện Đạo

Around the Trinh Quán era (627–649), the master encountered Chan Master Tây Hà Xước, who had established a Nine Grades practice center. The master joyfully said, “This is the direct and expedient path to Buddhahood. Cultivating other Dharma gateways is like taking a circuitous road upon which attainment is difficult; only this Dharma gateway of Buddha-recitation enables one to escape birth and death swiftly.”

He therefore cultivated diligently and arduously, bowing to the Buddha and reciting sutras day and night while also encouraging the assembly to practice. Whenever he entered his chamber to kneel, bow, and recite the Buddha’s name, he would not stop until utterly exhausted. When he left his chamber, he expounded the Pure Land Dharma gateway to others. For more than thirty years, he did not sleep. Whenever he received fine food, he sent it to the kitchen for others and kept the coarse food for himself.

He used the offerings of the faithful to sponsor the copying of one hundred thousand copies of the Amitabha Sutra and the painting of three hundred panoramic images of the Pure Land. He repaired damaged rooms and kept lamps burning continuously. Carrying his own three robes and one bowl, he allowed no one to carry them for him and always traveled alone, fearing that company would lead to worldly conversation.

Those transformed through his teaching were exceedingly numerous. Some recited the Amitabha Sutra from one hundred thousand to five hundred thousand times; some recited the Buddha’s name from ten thousand to one hundred thousand times each day. Those who attained the Buddha-recitation samadhi and those who gained rebirth in the Pure Land were too numerous to count. Someone asked:

– Will reciting the Buddha’s name bring rebirth in the Pure Land?

The master replied:

– If you recite the Buddha’s name and seek rebirth in the Pure Land, it is just as when you desire something and attain exactly what you seek.

Having said this, the master recited the Buddha’s name once, and a ray of light issued from his mouth. When he recited it ten times or a hundred times, light likewise issued forth. The master composed a verse to exhort everyone:

Gradually the hair turns white, the skin grows wrinkled;

The eyes grow dim, and walking and standing become difficult.

Though gold and jewels may fill the house,

How can one escape the sufferings of age, frailty, and illness?

However many pleasures you may possess,

You still cannot escape impermanence.

There is only the expedient path of cultivation:

You must recite Amitabha Buddha’s name.

The master then said to everyone, “This body is truly loathsome; I shall soon be reborn in the Pure Land.” He immediately climbed a willow tree, turned westward, and prayed, “May the Buddha receive and guide me; may the bodhisattvas assist me, enabling me not to lose right mindfulness and to attain rebirth in the Pure Land!” Having spoken, he released his grip, fell, and passed away. When Emperor Gaozong learned of this, he bestowed upon the monastery a horizontal plaque inscribed with the words “Radiant Light.”

Note:

Venerable Thiện Đạo was widely said to be an emanation of Amitabha Buddha. He not only maintained rigorous personal practice but also brought vast benefit to sentient beings throughout the generations to come, inspiring faith in everyone. If he was not an emanation of Amitabha Buddha, then he must have been an emanation of Avalokiteśvara or Samantabhadra. How excellent! How magnificent!

31. The Tang Dynasty: Śramaṇa Trí Khâm

The master devoted himself to the cultivation of meditative concentration and chanted and bowed to the names of fifteen thousand Buddhas, repeating this one hundred times. Later, before the stupa of King Ashoka in Liuzhou, he burned one of his arms as a prayer for rebirth in the Pure Land. At midnight, his disciple Senghu saw a light spontaneously appear in front of the courtyard and asked:

– Who is holding that torch?

He asked this three times.

Suddenly, a voice from empty space declared:

– I have come to welcome Chan Master Zhiqin.

Senghu immediately opened the window and saw the Buddha's body radiating light, with banners, canopies, and jeweled parasols filling all of empty space; he also saw the master slowly walking away with the Buddha.

Note:

The burning of one's body or arms is frequently mentioned in Mahayana sutras, but this is the practice of bodhisattvas who have attained the power of patient endurance, not something to be undertaken by beginners who have only recently aroused the aspiration. Those who seek rebirth in the Western Land should emulate Master Zhiqin's practice of Chan meditation and bowing to the Buddha, but they need not necessarily imitate his burning of his arm. There have also been many courageous people who burned their arms to cure themselves of bad habits. The ancients said, “Skillfully learn from the example of Liu Xiahui^[38].” There is no need to burn one's arm!

32. Dharma Master Wuhui of the Tang Dynasty^[39]

In the second year of the Dali era ⁽⁷⁶⁷⁾, Dharma Master Fazhao resided at Yunfeng Monastery in Hengzhou, taking loving-kindness, patient endurance, observance of the precepts, and meditative concentration as the guiding principles of his practice. One day, he saw five-colored auspicious clouds appear in his bowl of porridge, and within the clouds appeared a monastery called the Great Sage Bamboo Grove Monastery. Later, he went to Mount Wutai and saw a wondrous light.

There truly was a monastery there called Bamboo Grove. When the master entered the Dharma hall, he saw Bodhisattva Manjushri seated in the west and Bodhisattva Samantabhadra seated in the east, with a great assembly gathered around them listening to the two bodhisattvas expound the Dharma. The master bowed at their feet and asked:

– In the age of the decline of the Dharma^[40], which Dharma method should ordinary beings practice?

Manjushri replied:

– Of all methods of cultivation, none surpasses the practice of mindfulness of the Buddha. Through mindfulness of the Buddha, I attained the wisdom of all modes^[41].

The master asked again:

– How should one practice this mindfulness?

Manjushri replied:

– In the Western World is Amitabha Buddha, whose power of vows is inconceivable. You should maintain continuous mindfulness of him without interruption, and you will certainly attain rebirth there.

Later, at the beginning of the twelfth lunar month, while at the Pure Karma practice center in the Huayan Cloister, the master recalled the prediction of rebirth bestowed upon him by the two Great Beings and single-mindedly practiced mindfulness of the Buddha. One day, he suddenly saw a monk named Buddhapali, who said, “Your lotus dais is already waiting; three years from now, the flower will open.” When the master was about to pass away, he said to the assembly, “I am leaving now.” As soon as he had spoken, he sat upright and passed into stillness.

When the master stayed at Hudong Monastery and instituted the Five-Session Buddha Recitation^[42], auspicious clouds and jeweled pavilions appeared in response, and he also saw Amitabha Buddha and the two bodhisattvas filling all of empty space. Furthermore, the Five-Session Buddha Recitation held in Bingzhou produced a response that reached the imperial palace, and Emperor Daizong himself heard the sound of Buddha recitation.

The emperor sent someone to find its source and discovered the master instructing a great many people. He then invited the master to the capital to teach those in the palace to recite the Buddha's name. When teaching the palace residents to recite the Buddha's name, the master also instituted the Five Sessions; hence, he became known as Dharma Master Wuhui, “Five Sessions.”

Note:

First he received an auspicious sign in a dream, and afterward he saw the actual scene; this is clearly worthy of trust. Thus, the teaching that no other method of cultivation surpasses mindfulness of the Buddha was personally given by Manjushri. How could it not be trusted!

The announcement three years in advance that the lotus flower was already waiting indicates that, from the moment faith first arises, one is already within the lotus bud. According to whether one is diligent or indolent, the flower will remain fresh or wither. Is this not sufficient to inspire faith? Alas! In accord with Manjushri's prediction, the master secretly manifested wondrous signs and established the Five-Session Buddha Recitation, whose sound penetrated the Ninefold Imperial Palace. Could this have arisen from anything other than the power of compassionate vows?

33. Dharma Master Taiyankang of the Tang Dynasty^[43]

The master was a native of Xiandu in Jinyun. By the age of fifteen, he had thoroughly mastered the Lotus Sutra^[44] and the Shurangama Sutra^[45].

During the Zhenguan era (627–649), the master went to reside at White Horse Monastery^[46] in Luoyang. In the main hall, he saw a text emitting light. Upon investigating its origin, he learned that it was the text The Teaching and Guidance of the Western Land by Master Shandao.

The master prayed, “If I have an affinity with the Pure Land, may this light shine forth once again.” As soon as he finished speaking, the light flashed brilliantly. He vowed, “Even if I must endure hardships for many kalpas, my resolve shall never change.” He then went to Master Shandao's memorial hall at Guangming Monastery in Chang'an to pay homage. Suddenly, he saw a statue rise into empty space and say, “If you follow my teachings in guiding sentient beings, then when your merit is complete, you will be reborn in the Land of Ultimate Bliss.” Afterward, the master went to Xinding.

He used the money received through alms solicitation to encourage children to recite the Buddha's name, giving them one coin for each recitation. A year later, everyone, whether young or old, rich or poor, recited “Amitabha Buddha” whenever they encountered him. Thus, the sound of Buddha recitation spread throughout the roads and streets.

Later, the master went to Wulong Mountain^[47], where he established a Pure Land practice center and gathered an assembly to recite the Buddha's name. Whenever he ascended the Dharma seat, each time he recited the Buddha's name once, the assembly saw a Buddha emerge from his mouth; when he recited it ten times, ten Buddhas emerged. The master said, “Whoever sees the Buddha will certainly attain rebirth.” At that time, several thousand people attended the Dharma assembly, but some did not see the Buddha. Grieved, they reproached themselves, and as a result became even more diligent in cultivating the practice of Buddha recitation.

On the third day of the tenth lunar month in the twenty-first year of the Zhenyuan era ⁽⁸⁰⁵⁾, the master instructed the monks, nuns, and Buddhist lay followers: “You should all arouse joyful aspiration for the Pure Land and give rise to revulsion toward and detachment from Jambudvipa^[48]. At this moment, whoever sees my light is truly my disciple.” The master then emitted a wondrous multicolored light and passed into stillness. His stupa was erected at Ziyan Terrace; hence, he was known as Dharma Master Taiyan.

Note:

Some people doubt that Buddhas emerged from the master's mouth and regard it as something bizarre. Alas! When the World-Honored One encountered a drunken elephant, five golden, radiant lions appeared upon the tips of his five fingers.

The World-Honored One said, “I had no thought of subduing the elephant! Because I have cultivated loving-kindness and patient endurance for immeasurable kalpas, five lions naturally appeared; even I was unaware of it.” Now, the sight of Buddhas emerging from the mouth of Dharma Master Taiyankang likewise resulted solely from the reverence he had cultivated for immeasurable kalpas. What is strange about that?

In this world, there are false teachers who instruct people to sit at night, burn incense, and pray with utmost sincerity until they see a Buddha appear, claiming this to be a spiritual response. The gulf between these two cases—the deviant and the true—is vast. Those who cultivate pure karma must clearly understand this distinction.

34. Shi Zijue of the Tang Dynasty

The master was a native of Zhenzhou and often made this vow: “Through Bodhisattva Avalokiteshvara, may I behold Amitabha Buddha.”

At that time, the master cast a statue of the bodhisattva Avalokitesvara forty-nine feet high, thereby fulfilling his aspiration. That night, during the third watch, he suddenly saw two streams of golden light. Buddha Amitabha descended from within those streams of light, with two bodhisattvas walking on either side. The Buddha extended his hand, stroked the master’s head, and said: “If you uphold your vow completely without wavering and place the benefit of sentient beings foremost, you will attain rebirth in the Pure Land, and everyone’s wishes will be fulfilled!”

Later, on the evening of the fifteenth day of the seventh month in the eleventh year ⁽⁷⁹⁵⁾, the master saw a figure resembling a Heavenly King manifest within the clouds and say to him: “The appointed time for your rebirth in the Land of Ultimate Bliss has arrived.” Upon hearing this, the master sat in the lotus posture before the statue of the bodhisattva Avalokitesvara and passed away.

35. In the Tang Dynasty, Shih Shanzhu

The master was a native of Yingzhou. In the third year of the Wude era ⁽⁶²¹⁾, he became gravely ill and said to everyone: “Throughout my life I have maintained right faith, so I have no fear that I will fail to attain rebirth in the Pure Land.” He then took up a fly-whisk and swept the dust from the room, lit incense, and reverently made offerings. Although he had long been bedridden by illness, he suddenly sat up, joined his palms, and said to his attendant: “Set up the Buddha altar and help me sit upright.” He then confessed his offenses before the Buddha and repented of them.

After some time, the master said: “The World-Honored One is departing.” He bowed forward as though seeing someone off, then lay down and said: “Buddha Amitabha came just now. Did you see him? Before long, I shall attain rebirth.” A short while later, the master passed away.

36. In the Tang Dynasty, Shih Shensu

The master was a native of Mingtiao in Anyi. He devoted himself to expounding the teachings, and his renown equaled that of Master Daojie. Throughout his life of practicing the Way, he constantly contemplated the Western Land.

In the second year of the Zhenguan era ⁽⁶²⁹⁾, the assembly invited the master to serve as abbot of Qiyan Monastery. On the twenty-third day of the second month in the seventeenth year ⁽⁶⁴⁴⁾, he summoned the assembly and bade them farewell. Sitting solemnly in the lotus posture, he instructed everyone to recite the Universal Gate Chapter of Avalokitesvara twice, while he himself recited the name of Buddha Amitabha. Afterward, he asked one person to lead the recitation and everyone else to join in unison. At midnight, the master sat upright and serenely passed away. Although all his flesh later decomposed, his bones retained their original seated posture.

37. In the Tang Dynasty, Shih Huiquan

The master entered monastic life in Xiangchuan and once propagated the Great Scripture of the Three Treatises^[49]. On the night of the eighth day of the fourth month in the twenty-third year of the Zhenguan era ⁽⁶⁵⁰⁾, he dreamed that a mountain deity came and told him: “Before long, the Dharma master will attain rebirth in the Western Land!”

On the fourteenth day of the seventh month, immediately after finishing his exposition of the Ullambana Sutra^[50], the master joined his palms and said: “During my life I have received offerings from faithful donors. Now everything must be relinquished. All possessions, even those as small as a strand of hair, are to be given in aid of the poor, suffering, and solitary throughout the ten directions and those in the other realms.” Having spoken, the master passed away while seated upon the Dharma seat.

Note:

In ancient times, just as Master Daosheng finished expounding the Dharma, the assembly saw his fly-whisk fall to the ground. He passed away while seated and leaning against his chair, as though entering meditative concentration. The passing of Master Huiquan was likewise. Alas! If one lives without the power of the Way in ordinary times, can one exert oneself when life is about to end?

38. In the Tang Dynasty, Shih Huaiyu^[51]

The master was a native of Taizhou. He always wore coarse cloth robes, ate one meal a day, and habitually sat without lying down. He recited the Amitabha Sutra three hundred thousand times and recited the Buddha’s name fifty thousand times each day.

In the first year of the Tianbao era ⁽⁷⁴²⁾, the master saw the Buddha and bodhisattvas filling the sky, while someone came bearing a silver dais to welcome him. The master said: “Throughout my life I have practiced recollection of the Buddha, vowing to sit upon a golden dais. Why has my wish not been fulfilled?” At that moment, the sacred assembly vanished. Thereafter, the master practiced recollection of the Buddha with even greater diligence. Twenty-one days later, someone came bearing a golden dais and said: “Because you have diligently practiced recollection of the Buddha, you shall be born in the highest grade! Sit upright and await the appointed time.”

Three days later, wondrous light filled the room. The master said to his disciples: “I am attaining rebirth in the Pure Land.” Having spoken, he smiled and passed away. Duan Huairan, the prefect of the commandery, composed a verse in praise:

The Dharma master, recollecting the Buddha, ascended to the first bhumi;

Music and song from the Buddha-land came twice.

Only the ancient scholar tree before the gate remains,

Its branch bent beneath the weight of the golden dais.

Note:

Someone said: “The silver dais came and then vanished, while the golden dais came again according to his wish. How could karmic recompense be without foundation? It was because the practitioner made a choice.” A person of understanding replied: “This is precisely the principle that the myriad dharmas are mind-made, and that responses arise in accordance with spiritual resonance.” Moreover, even when the fiery cart of hell had already appeared, one who single-mindedly recited the Buddha’s name ten times could still attain rebirth and be welcomed by a heavenly assembly.

When one wholeheartedly vows to be born in the Pure Land, then although wholesome and unwholesome signs, and sacred and ordinary states, are separated by a great gulf, one can still transform karma in an instant. How much more so when the values of gold and silver differ so little!

39. In the Tang Dynasty, Shih Dao’ang

The master was a native of Wei Commandery and took Dharma Master Lingyu as his teacher. He often stayed at Hanlingshan Monastery, where he expounded the Avatamsaka Sutra and the Treatise on the Stages with a thorough command of both essentials and details. He earnestly sought rebirth in the Western Land and vowed to be born in the Land of Peace and Nurture.

Later, the master knew that the end of his life was approaching and foresaw that it would occur in the eighth month, though no one else was aware of it. On the first day of the eighth month, despite suffering from no illness, he suddenly asked the assembly whether it was already time for the noon meal. Having asked this, he ascended the high seat.

Wondrous signs appeared on his body, and an extraordinary fragrance arose from the incense burner. He led the assembly in receiving the bodhisattva precepts, speaking with such earnestness that those who heard him trembled with awe. Raising his face, he saw a vast heavenly assembly playing flutes and zithers with melodious sounds.

The master said to the heavenly assembly: “The beings of Tusita Heaven^[52] have come to welcome me, but the heavenly path is a root of birth and death, and I do not wish to be born in heaven. I seek only rebirth in the Pure Land. Why has my utmost sincerity not brought my wish to fulfillment?” As soon as he finished speaking, the heavenly music vanished.

The master then saw beings bearing incense and flowers, playing instruments and singing. They came densely from the west like clouds, soaring and leaping through the air, and gathered above his head. The entire assembly saw them.

The master said: “Now the Buddha and the sacred assembly of the Western Land have come to welcome me. This accords with my aspiration.” They then saw the hand holding his incense burner descend, and the master passed away while seated upon the high seat. Beneath his feet appeared a line of characters reading “Hall of Universal Light”...

People near and far were all astonished and offered praise.

Note:

He declined the heavenly realm and sought rebirth in the Pure Land. Formerly there was Master Guang; later there were Master Hong and Dao’ang. These three, even at the most critical moment, were still able to teach the precepts to the fourfold assembly and pass away while seated upon the high seat. Their auspicious signs were so abundant as to dazzle the eyes and startle the hearts of all. Ah! How wondrous!

40. In the Tang Dynasty, Shih Daochuo

The master was a native of Wenshui in Bingzhou. He entered monastic life at the age of fourteen and studied the sutras and treatises. He later studied meditation under Chan Master Zan and learned the Pure Land Dharma gateway from Master Tanluan.

One day, a monk entered meditative concentration and saw Master Daochuo’s prayer beads transformed into a great mountain of the seven treasures. The master regularly lectured on the Sutra of the Contemplation of the Buddha of Infinite Life^[53], doing so nearly two hundred times. Those in attendance turned prayer beads in their hands while reciting the name of Buddha Amitabha with their mouths.

At times of retreat, the master entered a cave in a deep forest, where throughout the six periods of day and night he reverently bowed in worship without the slightest lapse. He set seventy thousand recitations of the Buddha’s name as his daily quota.

On the eighth day of the fourth month in the second year of the Zhenguan era ⁽⁶²⁹⁾, the master passed away. When people heard of his passing, they came until the entire monastery in the mountains was filled. They saw a manifested Buddha abiding in the sky while celestial flowers rained down.

41. Śramaṇa Bao Xiang of the Tang Dynasty

The master was a native of Chang'an in Yongzhou. He entered monastic life at the age of nineteen and practiced the dhutanga austerities^[54]. Throughout the six periods of day and night, he made prostrations and practiced repentance, continuing thus for forty years. Each night, he recited the Amitabha Sutra seven times and recited the Buddha's name sixty thousand times. Even after falling ill, he never ceased reciting the sutra and the Buddha's name. He instructed the assembly: “The recitation of the Buddha's name is of foremost importance. Do not let an entire lifetime pass by in vain and without benefit. I shall await you in the Western Land.” He further said: “Cremate my body; there is no need to engrave an inscription upon the stupa.” Having said this, the master passed away.

Note:

Master Huaiyu recited the Buddha's name fifty thousand times each day, Master Daochuo recited it seventy thousand times, and now Master Bao Xiang recited it sixty thousand times. All three were eminent monks whose daily practices followed a fixed number. Yet nowadays, someone suddenly says: “This is something done by ignorant men and women.” How could this possibly be so!

42. Śramaṇa Wei Yan of the Tang Dynasty

The master was a native of Bingzhou and took the Pure Land as his destination. He practiced the Vaipulya Repentance, diligently persevering regardless of illness. One day, he saw the two bodhisattvas Avalokitesvara and Mahasthamaprapta appear in the sky. He summoned painters to portray them, but they were unable to do so. Suddenly, two men appeared and said that they could paint them. As soon as they had finished the portraits, they vanished.

The master then said to his disciples: “I am now going to attain rebirth. Is anyone coming with me?” At that moment, a child asked to accompany him. The master told the child to bid farewell to his parents, but they thought that the child was joking and did not believe him. A short while later, the child bathed, put his clothing in order, entered the place of practice, recited the Buddha's name, and passed away. The master patted him on the back and said: “Little one! How have you attained rebirth before me!” Thereupon, the master took up a brush and wrote a eulogy to these two bodhisattvas, including the vow: “With hands of compassion, rescue sentient beings and lead them to the Western Land of Ultimate Bliss.” After finishing the writing, the master passed away.

Note:

The account of Master Wei Yan is no delusion. If that child had not long cultivated the pure karma, how could he have attained rebirth in such a wondrous manner? Do you not see that ten recitations performed with single-mindedness and without distraction will bring accomplishment? Otherwise, it was because the child's wholesome roots from previous lives had matured. Those who cultivate the pure karma but do not attain rebirth in this life may reflect upon this matter and thereby find consolation.

43. Śramaṇa Seng Xuan of the Tang Dynasty

The master was a native of Bingzhou. At first, he recited the name of Maitreya Bodhisattva and sought rebirth in Tusita Heaven. At the age of ninety, he met Chan Master Daochuo and heard him teach about the Pure Land. The master then turned his mind around and began reciting the Buddha's name. Each day, with utmost sincerity, he made one thousand prostrations without the slightest indolence. Later, when he fell ill, he told his disciples: “Amitabha Buddha has bestowed fragrant robes upon me, and the bodhisattvas Avalokitesvara and Mahasthamaprapta have shown me their jeweled hands. I am leaving now.” Having said this, the master passed away. At that time, an extraordinary fragrance lingered for seven days without dissipating.

At the time, two Dharma masters, Qifang and Yuanguo, witnessed this event. Together, they broke off a willow branch, placed it in the hand of the image of Avalokitesvara Bodhisattva at Wuzhen Monastery, and made this vow: “If we have an affinity with the Pure Land, may this willow branch remain unwithered after seven days!” When the seventh day arrived, the willow branch was still fresh. Masters Qifang and Yuanguo rejoiced and, day and night, practiced contemplation and recitation of the Buddha's name without ceasing.

One day, the two masters suddenly saw themselves arrive at the pond of seven treasures and enter a jeweled canopy. There they saw Amitabha Buddha and the two bodhisattvas seated upon jeweled lotus thrones, radiating brilliant light. Masters Qifang and Yuanguo bowed before them, and the Buddha taught: “All who recite My name will be born in My land.” They also heard Sakyamuni, the World-Honored One, and Manjusri Bodhisattva extolling the Pure Land with wondrous voices.

They saw three tiers of jeweled steps: the first was for lay practitioners, the second for monastics and laypeople, and the third was reserved exclusively for members of the Sangha. They further heard: “All who recite the Buddha's name with utmost sincerity will attain rebirth in the Land of Ultimate Bliss!” Five days later, the two masters suddenly heard the sound of a bell and said: “The sound of the bell has awakened us.” Both masters then passed away.

Note:

Even one who begins cultivating the Pure Land in old age can still attain rebirth; what of those who are young may readily be understood. Masters Qifang and Yuanguo heard of Master Seng Xuan's rebirth and thereby aroused the aspiration. At the time of their deaths, auspicious signs appeared. Seeing others attain rebirth, they themselves also aspired to attain rebirth—this is precisely the meaning of this account.

44. Śramaṇa Huai Gan of the Tang Dynasty

The master resided at Tianfu Monastery in Chang'an. He entered a place of practice and recited the Buddha's name for twenty-one days but saw no auspicious sign. Regretting that his karmic obstructions were so deep, he wished to fast until death. Great Master Shandao forbade him and advised him to practice with even greater diligence for another three years. The master followed Great Master Shandao's instruction and cultivated diligently. He subsequently saw a golden image of the Buddha and immediately realized the samadhi of Buddha-recitation. He composed the Treatise on Resolving Doubts in seven fascicles. As his life was about to end, he joined his palms and said: “The Buddha has come to welcome me!” The master then passed away.

Note:

A proverb says: “With perseverance, an iron bar can one day be ground into a needle.” Having witnessed the account of Huai Gan, I therefore urge anyone who would place constraints upon himself to reconsider the matter.

45. Śramaṇa De Mei of the Tang Dynasty

The master resided in the Western Cloister of Huichang Monastery. The Dharma master established a Repentance Hall in order to cultivate the Pratyutpanna Samadhi.^[55] Throughout the summer retreat, he neither lay down nor sat. At times, he passed three years without uttering a single word; at other times, he emulated the practice of Bodhisattva Never Disparaging by bowing reverently to the seven assemblies. His food and clothing were simple. He put an end to worldly deluded thoughts, concentrated exclusively upon contemplating the West, and recited the Amitabha Sutra throughout his life without ever ceasing. Some time later, the Dharma master entered his room, recited the name of Amitabha Buddha, and peacefully passed away.

Note:

When worldly deluded thoughts cease, the defiled mind is no more. When one concentrates solely upon the West, the cause for rebirth in the Pure Land is fulfilled. An ancient saying states: “Unless attachment is weighty, one will not be born in the Saha world; unless Buddha-recitation is single-minded, one will not be born in the Pure Land.” How truly these words accord with reality!

46. Śramaṇa Bian Cai of the Tang Dynasty

The master was a native of Xiangyang. For twenty years, he secretly cultivated the Pure Land path but never boasted of it. Only in private did he tell Ren Gongshan, the Military Protector: “I, Bian Cai, shall be born in the Pure Land ten years from now!” One day, the master sent a disciple to inform Ren Gongshan: “My master's appointed time has arrived.” Ren Gongshan came, and the master said: “I am leaving now.” He sat in the full-lotus posture and passed away. At that time, the assembly heard celestial music coming from the west, and an extraordinary fragrance spread everywhere.

47. Śramaṇa Shou Hong of the Tang Dynasty

The master was a native of Fenyang and constantly recited the Buddha's name, seeking rebirth in the Pure Land. When his life was about to end, he saw celestial youths from Tusita Heaven coming to welcome him. The master said: “I seek rebirth in the West; I will not be born in a heaven.” He then instructed the assembly to recite the Buddha's name. Suddenly, he said: “The Buddha has come from the west.” Having said this, the master passed away.

48. Śramaṇa Fa Xiang of the Tang Dynasty

The master resided at Great Xingguo Monastery^[56] in the capital, Luoyang, and cultivated the Pure Land Dharma-gate for thirty years. Whenever he gained even the slightest benefit, he dedicated it toward rebirth in the Pure Land. When the master fell ill, his disciples heard him reciting the Buddha’s name in a very loud voice. They also saw upon the western wall of his room a radiance like a mirror, within which appeared the landscape of the Pure Land, with kalavinka birds spreading their wings in flight. At that moment, the master peacefully entered parinirvana.

Note:

Master Faxiang saw kalavinka birds, while earlier Master Zhishun had seen parrots and peacocks. Some doubted, asking: “Why did these masters not see the Buddha, but instead see various kinds of birds?” The sutra teaches: “All these birds are transformations manifested by Amitabha Buddha.” Thus it should be understood that both the circumstantial and primary recompenses are characteristics of the Pure Land. They rejoiced and no longer harbored doubts.

49. The Tang Dynasty: Śākyaputra Daxing

The master resided at Mount Tai and practiced the Samantabhadra Repentance Dharma for three years, whereupon he received a response and Bodhisattva Samantabhadra manifested before him. In his old age, the master went through the Great Canon and simultaneously made a vow that he would accept whichever scripture his hand happened to take. He obtained a copy of the Amitabha Sutra and recited it day and night.

At midnight on the twenty-first day, he saw a realm of lapis lazuli appear, and the Buddha together with the two bodhisattvas Avalokiteshvara and Mahasthamaprapta manifested before him. When Emperor Xizong heard of this, he issued an edict summoning the master to the palace and bestowed upon him the title “Bodhisattva of Constant Vigor.” One year later, the lapis lazuli ground appeared once more, and on that very day the master entered parinirvana.

An extraordinary fragrance lingered for several weeks, and the master’s body did not decay.

Note:

The lapis lazuli ground was transparent from top to bottom, manifested in response to the master’s pure merit and virtue. In the cases of Masters Huiyong and Sengxuan, an extraordinary fragrance lingered for seven days; in the case of Master Huitong, for three days; but now, in the case of Master Daxing, it endured for several weeks. Everyone regarded it as the fragrance of the brahmacarya^[57]!

50. The Tang Dynasty: Śākyaputra Mingzhan

Only in his old age did the master begin reciting the Buddha’s name and seeking rebirth in the Pure Land. Some considered that he had begun too late. The master said: “If, in ten recitations, one remains single-minded and undistracted, one can still behold the Buddha.

What have I to fear?” Some time later, the master fell ill. He then arranged a vegetarian offering ceremony at Xingjiao Monastery and bade farewell to everyone. At that time, the Directors of the Department of State Affairs Fang Xuanling and Du Ruhui were both present.

After the sun had passed midday, the master put his Dharma robes in order and, with dignified bearing, recited the Buddha’s name. Suddenly he exclaimed: “The Buddha and the two bodhisattvas Avalokiteshvara and Mahasthamaprapta have come.” Standing solemnly with palms joined, the master entered parinirvana.

51. Chan Master Yongming Yanshou

The master, whose secular surname was Qian, was a member of the royal house of Wuyue and a native of Yuhang, Hangzhou. He followed Chan Master Cuiyan and left the household life at Mount Siming. Later, the master went to Mount Tiantai to pay homage to National Preceptor Deshao.

Practicing meditative concentration, he awakened to the original mind. He regularly practiced the Lotus Sutra Repentance. At midnight one night, the master dreamed that Bodhisattva Samantabhadra appeared, and a lotus branch spontaneously came into his hand.

The master reflected that this was perhaps because his former vow had not yet been fulfilled. He therefore went before his two teachers, Deshao and Cuiyan, and prepared two lots. On one he wrote: “Single-mindedly practice meditative concentration”; on the other he wrote: “Cultivate the Pure Land through the myriad practices.” He then prayed single-mindedly and drew a lot seven times; every time he drew the lot reading, “Cultivate the Pure Land through the myriad practices.” From that point onward, the master single-mindedly devoted himself to Pure Land cultivation.

Later, while residing at Yongming Monastery, his daily observance comprised one hundred and eight beneficial deeds. At night, the master would enter the mountains to practice walking meditation while reciting the Buddha’s name, and all those nearby heard celestial music. King Zhongyi praised him, saying: “Since ancient times, among those who cultivated in aspiration for rebirth in the Western Land, no one has been as single-minded and earnest as the master!” The king then had the jeweled hall called “Fragrant Adornment of the Western Land” constructed as an expression of his sincerity.

The master served as abbot of Yongming Monastery for fifteen years and had one thousand seven hundred disciples. He regularly transmitted the bodhisattva precepts to the assembly, made offerings of food to ghosts and spirits, and released living creatures. He dedicated all these deeds toward adorning the Pure Land.

Everyone revered him and honored him as Maitreya descended into the world.

On the twenty-sixth day of the second month in the eighth year of the Kaibao era ⁽⁹⁷⁵⁾, early in the morning, the master burned incense and, after instructing the assembly, sat in the full lotus posture and entered parinirvana.

Later, a monk from Linchuan came and circumambulated the master’s stupa for many years. Someone, puzzled, asked him the reason. The monk said: “When I was ill, I entered the underworld and saw an image of a monk enshrined on the left side of the great hall, before which King Yama reverently bowed with his head at its feet. I quietly asked someone, ‘Whose image is this?’ That person replied, ‘It is Chan Master Yongming Yanshou of Hangzhou. Because King Yama esteems the master’s virtue, he reverently bows before him.’”

Note:

Master Yongming bore the Chan School’s mind-seal of direct pointing, transmitted from India, yet he devoted himself to seeking rebirth in the Pure Land. His practices and vows were boundlessly vast; he benefited not only himself but others as well. He is a shining example for all ages. Was he Maitreya descended into the world? Was he Shandao reborn?

52. The Jin Dynasty: Śākyaputra Zhitong

The master, whose secular surname was Shi, was a native of Fengxiang. One day, upon seeing Great Master Zhizhe’s Pure Land ritual, he could not contain his joy and vowed never to face west when spitting, never to sit with his back toward the west, and to devote himself to reciting the Buddha’s name. Later, the master saw white cranes and peacocks flying down from the west in orderly ranks.

He also saw a lotus flower beginning to open before him. The master said: “The white cranes and peacocks are a scene of the Pure Land, and the radiant sign of the lotus flower indicates the place where I shall be born. The Pure Land has already appeared!” Having said this, the master rose, bowed to the Buddha, and entered parinirvana.

During his cremation ceremony, five-colored auspicious clouds appeared, circled about, and then covered the flames; relics lay in overlapping layers upon the master’s body like fish scales.

Note:

He avoided facing west when spitting and would not sit with his back toward the west. With such wholeheartedness, what could fail to be accomplished? If one now seeks rebirth in the Western Land with a contemptuous and perfunctory mind, it will be exceedingly difficult.

Some say: “Why be so attached?” Alas! Contemplate the setting sun in the west^[58]. Rebirth is recorded with perfect clarity in the sutras.

Moreover, when Great Master Zhizhe was first born, he sat in the full lotus posture facing west. Even the worthy ones who cultivated pure karma sat facing west when they entered parinirvana. In cases such as these, could they have attained such outcomes without steadfast commitment?

Those whose minds greedily cling to this defiled realm dwell contentedly within it throughout their lives; yet as soon as they think of the Land of Ultimate Bliss, they fear that this would be attachment. This is utterly inverted. Alas!

How exceedingly strange!

53. The Song Dynasty: Śākyaputra Wuen

The master was a native of Changshu in Gusu. At the age of thirteen, he heard the Amitabha Sutra being recited and immediately requested permission to leave the household life. He ate one meal a day, never parted from his robe and bowl, stored neither money nor valuables, lay on his right side, and regularly sat in the full lotus posture. Whenever the poṣadha ceremony was held, the master would shed tears. He always taught others the pure karma leading to the Western Land and the essential purport of the One Vehicle’s perfect teaching. Some expressed doubt, saying: “This does not accord with their capacities.” The master said: “I seek only to establish Dharma affinities with everyone.”

On the first day of the eighth month in the second year of the Yongxi era ⁽⁹⁸⁵⁾, one night the master saw a beam of white light shining up from beneath the well. He immediately told his disciples, “My life is about to end.” From then on, he abstained from food and ceased speaking, single-mindedly reciting the Buddha’s name.

One day, the master dreamed that a śramaṇa holding a golden incense burner circumambulated his room three times and said that he was Guanding and had come to welcome him. After awakening from the dream, the master summoned his disciples, who could still smell an extraordinary fragrance. It lingered for twenty-five days before fading. After explaining to his disciples the essential principles of calming and contemplation and the meaning of contemplating the mind, the master sat upright and passed away. At that time, everyone heard the melodious sounds of stringed instruments, flutes, and bells in the sky, gradually receding westward.

Notes:

Not craving wealth or food, and maintaining a pure and upright mind—this is purity of mind. Neither lying down nor sitting carelessly, but always remaining reverent and vigilant—this is carefulness of mind. Never being separated from one’s robe and bowl—this is a mind of profound respect. Shedding tears during the poṣadha ceremony—this is earnest faith. These four states of mind are all causes for rebirth in the Pure Land; therefore, the master attained rebirth there. Even when exhorting others, he spoke of the Western Pure Land and the perfect teaching of the One Vehicle, and he himself practiced accordingly. Master Wuen was truly one who had deeply entered the Dharma gate of Buddha-recitation!

54. Dharma Master Yuanjing Chang of the Song Dynasty

The master was a native of Qiantang and entered monastic life at the age of seven. During his years of teaching and guiding others, he resided at Southern Zhaoqing Monastery. Later, admiring the tradition of Mount Lu, he drew blood and used it to copy the Pure Conduct chapter of the Avataṃsaka Sutra, while renaming the “Lotus Society” the “Pure Conduct Society.” The scholar-officials who attended its assemblies called themselves disciples of Pure Conduct, with Duke Wang Wenzheng foremost among them.

At that time, more than one hundred and twenty officials, ministers, nobles, and regional governors, together with approximately one thousand bhikṣus, participated. Hanlin Academician Su Yijian wrote the preface to the Pure Conduct chapter. He said, “Even if I were to spread out my hair for others to tread upon or cut flesh from my body in seeking the Dharma, I would not shrink from doing so.

How, then, could I begrudge offering this small measure of learning?”

On the twelfth day of the first month in the fourth year of the Tianxi era (1020), the master sat upright and recited the Buddha’s name. At that time, many people cried aloud that the Buddha had arrived. The master then peacefully passed away.

Notes:

The First Patriarch Huiyuan and the Second Patriarch Shandao were followed by the masters Nanyue, Wuhui, Taiyan, Yongming, and finally the Seventh Patriarch of the Pure Land school. From ancient times onward, their teaching and transformative work flourished brilliantly. Yet when their personal cultivation is examined, not one of them failed to practice diligently and vigorously and to teach others by that example. Monastics today, however, know only how to exhort others and not themselves, yet wish to equal the worthies of old. Is this not utterly inverted?

55. Shi Jingguan of the Song Dynasty

The master resided at the Hermitage of Quiescent Light in Jiahe and practiced the Pure Land repentance rite for more than ten years. He told his disciples, “In twenty-seven days, my life will end.” Two days before his departure, he saw crimson lotus flowers. The following day, he again saw golden lotuses filling his pure chamber. Upon every lotus sat a child born by transformation, adorned with beautiful silk ribbons. On the final day, the master entered his niche, sat upright, and instructed the assembly to recite the Buddha’s name. A short while later, he passed away.

Notes:

Those who recite the Buddha’s name know beforehand the hour of their death. This is because, just as their karmic conditions in the Sahā world come to an end, the supreme conditions of the Pure Land already await them; thus, sacred visions naturally appear. Master Huiyuan knew seven days in advance that he would depart; Master Jingguan knew twenty-seven days in advance that he would leave this world. The two cases are alike.

People in the world live without concern for cultivating causes and accumulating virtue. When death approaches and they are about to undergo suffering, they instead concern themselves with adornment and beautification, merely becoming a laughingstock to the wise. Yet those who immolate themselves cause a sensation everywhere, while people fail to realize that they have drawn near to demons, followed false and perverse beliefs, and consequently will wander through the evil realms. How lamentable! Those deluded people even cause those who do not know the true path to revere and admire them and to make supplications to them. The harm of this is truly appalling!

I have compiled these accounts of rebirth in the Pure Land; why is there not a single case of anyone burning their own body while still alive? May the wise examine this collection of accounts and disseminate it everywhere, so that the deluded may be rescued.

56. Master Ciyun, Leader of Repentance Rites, of the Tang Dynasty

Master Zunshi lived in Linhai County, Taizhou. He was profoundly learned and possessed broad understanding, and was renowned throughout Zhejiang. Single-mindedly aspiring to rebirth in the Pure Land, he regularly practiced the Pratyutpanna Samādhi. He cultivated arduously for ninety days, to the point of vomiting blood. When he entered the place of practice, both his feet were covered with sores, and he was prepared to die to demonstrate the resolve of his aspiration.

Then, one day, the master dreamed that Bodhisattva Avalokiteśvara inserted a finger into his mouth and drew out several worms. At the same time, amṛta flowed from the bodhisattva’s fingertip and was poured into his mouth. Upon awakening, the master felt strong and joyful in both body and mind, and his illness had disappeared.

He then composed the Determination of Doubts Concerning the Practices and Vows of the Pure Land and the Pure Land Repentance Rite, which circulated throughout the world. During the Tiansheng era (1032) of the Song dynasty, as he was about to pass away, the master burned incense and bowed to the Buddha, asking all Buddhas to bear witness to his rebirth in the Pure Land. At dusk, he sat upright and passed away.

Everyone saw a great star fall upon the summit of Vulture Peak. The people of the time called him Master Ciyun, Leader of Repentance Rites.

Notes:

The master exerted himself diligently and endured great hardship in composing the repentance text. He not only practiced it himself but also left it for myriad generations to come. From ancient times until now, he alone accomplished such a deed. He even caused Bodhisattva Avalokiteśvara to place a hand in his mouth, remove the worms, and pour amṛta into it. Without diligent and utmost sincerity, how could such a thing have occurred?

57. Commentary Master Zongtan of the Song Dynasty

Master Zongtan was a native of Licheng, Luzhou. At the age of fifteen, he became renowned in many places for lecturing on the sutras and expounding the Dharma. In old age, he resided in Qingdai Township, Tangzhou, where he devoted himself to Buddha-recitation and aspired to rebirth in the Pure Land. His three karmic activities^[59] were pure, and he maintained the four deportments^[60] in perfect order, never neglecting them.

On the twenty-seventh day of the fourth month in the fourth year of the Zhenghe era (1113), the master dreamed that Amitābha Buddha told him, “You have only six more days to expound the Dharma; then you will attain rebirth in the Pure Land!” Upon awakening, the master related this to the assembly. On the fourth day of the fifth month, he gathered the assembly and instructed them: “When causes and conditions come together, they must also disperse; a time of parting is inevitable.

The supreme Pure Land awaits me in only a little while. I ask the assembly to recite the Buddha’s name and assist me in attaining rebirth there!” Having spoken, the master sat upright and passed away. Thunder resounded through the sky, and white clouds covered the earth for three days before dispersing.

At that time, the master held a string of agate prayer beads in his hand. The strand was wound around his hand, and although the assembly tried, they could not remove it. The master’s many miraculous responses are fully recorded in other texts.

Notes:

The thunder was the roar of the sound of Dharma; the clouds were the sheltering shade of compassion; and the agate prayer beads that could not be removed from his hand represented the power of mindful recollection.

58. School Master Cizhao of the Song Dynasty

Master Ziyuan, styled Wanshixiu, was a native of Nishan, Pingjiang. In his youth, he practiced calming and contemplation. While in meditative concentration, he heard a crow caw and awakened to the Way. He composed this verse:

For more than twenty years I searched upon the written page,

Searching again and yet again, pondering endlessly.

Suddenly, I heard the cawing of a crow.

Only then did he realize that his former application of mind had been mistaken.

From then on, the master devoted himself wholeheartedly to teaching and transforming others, exhorting people to recite the Buddha’s name and, on behalf of all sentient beings throughout the Dharma-realm, bowing to the Buddha in repentance and aspiring for birth in the Pure Land. He established the White Lotus Repentance Hall, lectured on the Four Lands^[61] and the Three Contemplations^[62], compiled the Buddha-Selection Chart^[63], and revealed the essential purport of the Lotus School.

Whether encountering favorable conditions or adverse circumstances, his mind remained unmoved. When Emperor Gaozong heard of his reputation, he summoned the master to the palace and bestowed upon him the title “Cizhao.” Later, on the twenty-third day of the third month, at Duocheng, the master told his disciples: “The causes and conditions for my teaching and transformation have come to an end; it is time for me to depart.” Having said this, he joined his palms and passed away.

After his cremation, innumerable relics were collected. The emperor bestowed upon his stupa the name “Supreme Victory.”

59. Song Dynasty, Śākya Fazhi

The master resided at Huadu Monastery and regularly practiced the Amitābha Repentance, vowing swiftly to depart from Jambudvīpa and soon be born in the Pure Land. Later, although he suffered only a minor illness, he sobbed and shed tears, yearning for the Buddha compassionately to receive and guide him. He exerted himself in uninterrupted recitation of the Buddha’s name and suddenly saw the Buddha, sixteen feet tall, standing above a pond. The master said to himself: “I have attained birth in the middle grade!” He then turned to face west and passed away.

Note:

There is no one in the world who does not wish to live long, yet the master wished for his life to end swiftly so that he might seek birth in the Pure Land. Was this not excessive aversion to life? Nevertheless, one who makes such a vow may attain it. As for those who leap into the sea, cast themselves down from cliffs, or pile up firewood and burn themselves, these are all demonic acts.

60. Song Dynasty, Śākya Benru

The master’s epithet was Shenzhao. He resided at Chengtian Monastery on Dongshan and was a friend of the prefect Zhang Zun. One day, the master ascended the Dharma seat, preached the Dharma, and bade farewell to the assembly. After descending from the seat, he sat upright and passed away.

At that time, fishermen on the river saw a monk standing upon an auspicious cloud and traveling westward. The following year, when his stupa was opened, the master’s countenance was found to be just as it had been while he was alive, and lotus flowers had grown before the stupa.

61. Song Dynasty, Dharma Master Ji

The master studied under Venerable Baoyun, resided at Taiping Xingguo Monastery, and diligently recited the Buddha’s name. One day, when he fell ill, the master instructed his disciples in the essential purport of the Pure Land Dharma-gate. Suddenly, the assembly saw light shining from the west and heard music sounding in the sky.

The master said: “Amitābha Buddha and the two bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta have come together.” Having finished speaking, he lay upon his right side, turned to face west, and passed away. His disciples dreamed that Amitābha Buddha bestowed upon the master the prediction that he would become the “Transcendent Tathagata”; some saw the master seated upon a blue lotus dais. Chan Master Fazhi praised him, saying: “While lying ill, the master expounded the essential purport; at the approach of death, he saw Amitābha Buddha.

Truly, he is worthy of reverence!”

Note:

Some may wonder: “Why did Dharma Master Ji receive a prediction?” Alas! The master himself saw the Tathagata of Infinite Light and furthermore received, in the Buddha’s very presence, the prediction of his future Buddhahood. Do you understand this?

62. Song Dynasty, Śākya Ruoyu

The master resided at Xiantan in Yunchuan, where he constructed the Tower of Infinite Life. For thirty years, he diligently cultivated and exhorted monastics and laypeople to recite the Buddha’s name. He was friends with Daoshi and Zezhang.

Daoshi was a celebrated poet but was exceedingly fond of fame, whereas Masters Ruoyu and Zezhang concerned themselves solely with practice for the benefit of sentient beings. One day, the master dreamed that a deity came and said: “Your fellow student Zezhang has attained the Samādhi of Samantabhadra’s Practices and Vows and has been born in the Pure Land. He is waiting for you.” Upon hearing this, the master bathed, arranged his Dharma robes, and instructed the assembly to recite the Sutra on the Contemplation of the Buddha of Infinite Life.

Sitting upright, the master said: “The Pure Land has appeared before my eyes. I am departing.” He then recited verses and passed away. The verses said:

From the beginning, having no home, where could one return?

Within the clouds lies a path—who can know it?

The waters flow, the moon declines over the western mountains;

This is precisely when the dream of Xiantan comes to an end.

The master further said:

In the sky, jeweled nets are hung with countless ornaments;

In a dream, I beheld a seven-jeweled lotus pond.

Having reached the peaceful realm of the West,

There is nothing whatsoever left to doubt.

Note:

Masters Ruoyu, Daoshi, and Zezhang were close friends, but because Daoshi was infatuated with poetry and pursued fame, he did not attain birth in the Pure Land. Those who wish to cast aside literary talent and cleverness, distance themselves from worldly conditions, and seek birth in the Pure Land must remember this.

63. Song Dynasty, Śākya Shouzhen

The master was a native of Yongxing. He regularly lectured on the Treatise on the Awakening of Faith and the Contemplation of the Dharma Realm^[64]. Every day at midnight, the master would sit cross-legged, secretly form the Rebirth Mudra of the Buddha of Infinite Life, and constantly remain mindful of the Western Land. One night, just as dawn was breaking, the master knew that he had reached the Pure Land. Opening his eyes, he saw the Buddha. He knelt before the Buddha and said: “O Blessed One! Your forty-eight vows are able to deliver me!” The master brought flowers and incense into the main hall as offerings to the Buddha. After completing the offerings, he sat upright and passed away.

64. Song Dynasty, Śākya Zhili

The master’s epithet was Fazhi, and he resided at Nanhu. He composed the Miaozong Commentary to elucidate the meaning of contemplating the mind and contemplating the Buddha. On the fifteenth day of the second month each year, the master convened an assembly for generosity, observance of the precepts, and recitation of the Buddha’s name, attended by approximately ten thousand people.

He also composed the Explanation of the Application of Mind, in which he discussed the Three Contemplations in One Mind^[65] and the meaning of the Four Pure Lands. Later, on the first day of the first month, he inaugurated the Repentance of Radiant Light. The observance continued until the fifth day, when the master suddenly assembled the community and preached the Dharma.

After preaching, he recited the name of Amitābha Buddha several hundred times and then serenely passed away.

Note:

Master Zhili composed the Miaozong Commentary, discussed pure contemplation, and propagated the teachings of the Tiantai School; yet at the end of his life, he sat reciting the Buddha’s name and passed away. How could he be likened to those who merely engage in empty talk?

65. Song Dynasty, Śākya Youyan

The master resided at Chongshan Monastery in Chicheng, Taizhou, and studied the Tiantai teachings under Venerable Shenzhao. In his later years, he built a thatched hermitage beneath a hawthorn tree, and it was therefore called Hawthorn Hermitage. Throughout his life, he exclusively cultivated the pure karma of the Pure Land.

He composed the poem Recalling the Native Land of Peaceful Nurture, which has been transmitted to the present day. In the summer, during the fourth month of the first year of the Jianzhong Jingguo era (1101), as death approached, the master saw a great lotus flower in a jeweled pond and heard celestial music sounding from the four directions. He composed the poem Seeing One Off on the Return to the Pure Land to instruct the assembly.

Seven days later, the master sat in the lotus posture and passed away. Above the summit of his stupa appeared a light like the moon, which shone for three nights before fading.

Note:

In former times, Master Faxiang had a mirror-like light appear upon the wall of his dwelling; now Master Youyan had a moon-like light appear above the summit of his stupa. These were all auspicious signs manifested by those whose bodies and minds were pure and luminous. Some manifested the auspicious sign of light illuminating the entire room; others manifested the auspicious sign of golden light extending for hundreds of miles along a river. Alas! How could such events possibly be false?

66. Song Dynasty, Śākya Huiming

The master’s epithet was Hui’an, and he studied the Way under Venerable Huiguang. In his later years, he stayed at Changzhao Monastery on Chushan and devoted himself exclusively to cultivating the pure karma of the Pure Land. Each day, he recited the Lotus Sutra, the Śūraṅgama Sutra, and the Sutra of Perfect Enlightenment, and recited the name of Amitābha Buddha ten thousand times.

In the spring of the Yiwei year, during the Qingyuan era (1195), the master fell ill and summoned his disciples, instructing them: “I have studied the Mahayana sutras and sought rebirth in the Pure Land. Now that aspiration has been fulfilled.” Having spoken, the master sat cross-legged and passed away. At that time, everyone heard celestial music coming from the west, continuously resounding overhead. After the cremation, innumerable five-colored relics were found.

67. The Song Dynasty: Master Zan

The master was from Yongzhou and entered monastic life at a young age. At fourteen, he began to recite the Buddha’s name without interruption. Suddenly, he became gravely ill and died. A short while later, he revived and said to his teacher and parents: “Amitabha Buddha has come. I am going with Him now.” Those nearby saw a jeweled dais appear in the sky, shining with wondrous light of five colors. The master gazed westward and passed away.

67. The Sui Dynasty: Two Shramaneras

In Wenzhou, there were two shramaneras who both devoted themselves wholeheartedly to reciting the Buddha’s name. Later, the elder shramanera suddenly passed away. He was reborn in the Pure Land, where he met the Buddha and asked:

– Blessed One! There is a young shramanera who practiced together with me. Will he be able to attain rebirth in the Pure Land?

The Buddha replied:

– It was through his exhortation that you first aroused this aspiration. You may now return and diligently recite the Buddha’s name even more. Three years from now, you will both be reborn together in the Pure Land.”

When the appointed time arrived, both of them saw the Buddha coming. Heaven and earth trembled, and celestial flowers rained down. The two passed away at the same moment.

68. The Song Dynasty: Shi Liaoran

The master, styled Zhiyong, resided at White Lotus Monastery for twenty-four years. One night, he dreamed of two dragons flying and sporting in the sky. One transformed into a deity, approached him, and said: “In seven days, Master, you will attain rebirth in the Pure Land.” After awakening, the master assembled the community and expounded the Dharma.

He said that the Great Book records: “Through the power of reciting the Buddha’s name, one attains rebirth in the Land of Ultimate Bliss. Everyone should therefore diligently recite the Buddha’s name.” Having spoken, the master bathed, changed his robes, and asked everyone to recite the Amitabha Sutra. When they reached the passage “the world in the western direction,” the master suddenly passed away.

At that time, everyone in Nengren Monastery heard celestial music, while a light like a blazing torch shone upward and illuminated the entire sky.

69. The Song Dynasty: Shi Sizhao

The master was a scholar of religious teachings, yet he devoted himself wholeheartedly to the practice leading to the Pure Land. Every night during the fourth watch, he rose and loudly recited the Buddha’s name, preventing the indolent bhikshus from sleeping soundly. Following the forty-eight vows of Bhikshu Dharmakara^[66], he gathered monastics and laypeople to hold assemblies for reciting the Buddha’s name over the course of thirty years.

One day, he fell ill and dreamed that he saw the Buddha’s golden body, sixteen feet tall. He immediately assembled the community to recite the Buddha’s name. Suddenly, the master exerted himself to recite the Buddha’s name together with everyone, then formed a mudra with his hands, sat upright, and passed away.

After the cremation, his teeth and prayer beads remained unburned.

70. The Song Dynasty: Shi Zhilian

The master resided at Huadu Monastery in Shangyu. In his youth, he traveled widely to study all schools of Buddhism. In his later years, he devoted himself wholeheartedly to reciting the Buddha’s name and seeking rebirth in the West. In the eighth month of autumn, when the era name had just been changed to Qingyuan (1195), the master bade farewell to the community and said: “I dreamed that I saw Amitabha Buddha, with a great assembly gathered around Him listening to the Dharma. The Buddha taught: ‘Good people! You must devote yourselves wholeheartedly to the practice leading to the Pure Land and seek rebirth in My land.’ I have also beheld the Buddha’s excellent marks; I shall certainly attain rebirth in the Pure Land.”

Having spoken, the master composed this verse:

Wild geese fly across the sky;

Their shadows are reflected in the water.

Neither arising nor ceasing—

Lotus blossoms in that land.

After writing the verse, the master turned westward, formed a mudra, and passed away.

71. The Song Dynasty: Shi Zhishen

The master, styled Cichuan, studied at Haiyue. He later returned to Jiahe and established the Changtang, where for twenty years he provided people with all necessities so they could devote themselves wholeheartedly to reciting the Buddha’s name. The master constantly taught everyone the Dharma method of cultivating the practice leading to the Pure Land, and a great many people attained rebirth there. Later, he suddenly fell ill, yet when visitors came to inquire after him, he conversed with them as usual. As soon as the visitors had gone through the gate, the master passed away. Someone saw a purple cloud drift westward and disappear.

72. The Song Dynasty: Shi Faren

The master resided at Guangshou Monastery in Ximing and devoted himself wholeheartedly to reciting the Buddha’s name and seeking rebirth in the Pure Land for thirty years. Later, he fell ill and assembled the community to recite the Sutra on the Contemplation of the Buddha of Infinite Life and invoke the name of Amitabha Buddha. On the third night, he said to his disciples: “I am about to depart!” Someone asked him to leave behind a verse, and he wrote:

Amitabha and I were originally not two;

Both two and not-two are entirely transcended.

Thus do I behold Amitabha;

The communion of stimulus and response is inconceivable.

After writing, the master struggled to rise, sat upright, and passed away.

Note:

When our minds recite the name of Amitabha Buddha, we shall certainly be reborn in His land. That is, when through the ordinary mind we behold the Buddha-mind, how could rebirth in the Buddha’s land be something different? Because there is nothing different, one transcends duality; because this is clearly so, one also transcends nonduality.

By transcending duality, one does not seek outside oneself; by transcending nonduality, one is not hindered from seeking rebirth in the Pure Land. By transcending duality, ordinary sentiments are utterly extinguished; by transcending nonduality, even holy understanding is forgotten. For one who beholds the Buddha in this way, the entire day is Saha, and the entire day is the Pure Land; in every thought, Shakyamuni appears in the world, and at every moment, Maitreya descends to be born.

Only such a person has truly beheld Amitabha Buddha. Conversely, if one has not realized this, then although one may face Him every day, one remains as distant as white clouds a thousand miles away.

73. The Song Dynasty: Shi Zhixian

The master, styled Zhenjiao, resided at White Lotus Monastery^[67], where he taught the Dharma for thirteen years. He constantly faced west, prostrated himself, and recited the name of Amitabha Buddha, never once becoming negligent. He asked the monks in the Contemplation Hall to recite the Amitabha Sutra. Before they had finished the scroll, the master had already passed away. The monks at the nearby Nengren Monastery^[68] all heard celestial music resounding through the air. Only early the following morning did everyone learn that the master had passed away.

74. The Song Dynasty: Shi Zongli

The master resided at Bichao in Xincheng and cultivated the samadhi of Buddha-recollection for ten years. Later, he entered Mount Daowei, built a thatched hermitage, and named it One Mark. He lived there for more than ten years. One day, he summoned his disciples and said: “For three consecutive days, I have seen blue lotus blossoms filling the sky.” He then said: “The Buddha has come.” Having spoken, the master composed this verse:

I am ninety years old, my hair pure white;

In this world, how many ever reach one hundred?

The practitioner of One Mark returns to his former home;

The golden dais swept clean, he escapes heaven and earth.

Having spoken, the master passed away peacefully.

75. The Song Dynasty: Shi Qiyu

The master, styled Huijue, initially served as abbot of Baozang Monastery in Shachuan, where he founded a Pure Land society. Later, he went to reside at Shangzhu. One midnight, he went before the image of Amitabha Buddha, prostrated himself, and recited His name. One day, the master summoned the head monk and said: “Many jeweled stupas have appeared before my bed, but that is not my aspiration. I wish only to be reborn in the Pure Land. Could you assemble the community to recite the Buddha’s name on my behalf?” The head monk immediately had the bell sounded, and more than a hundred monks assembled. The master said: “I have beheld the Buddha.” As soon as he finished speaking, he closed his eyes, sat upright, and passed away.

Note:

The many jeweled stupas are also Buddha lands. Why, then, did Master Qi Yu regard them as not being the object of aspiration? In ancient times, Queen Vaidehi contemplated all the Pure Lands, yet sought rebirth only in the Land of Peace and Nurture. This was because, without single-minded cultivation, merit cannot be accomplished. Only after understanding this should one speak of the Western Land.

76. In the Song Dynasty, Chan Master Yuanzhao Ben

Master Zongben was a native of Wuxi, Changzhou. At first, he studied and practiced under Chan Master Tianyi Yihuai. Through mindfulness of the Buddha, he attained a measure of awakening.

Later, he moved to Jingci Monastery. By imperial decree, he was appointed abbot of Huilin Monastery in the Eastern Capital, and the emperor invited him to Yanhua Hall to expound the essential purport of Chan. Each day, he secretly cultivated the pure karma of rebirth.

Dharma Master Leifeng Cai projected his spirit to the Pure Land and saw an exceptionally beautiful lotus. Upon inquiry, he learned that this lotus awaited the rebirth of Chan Master Jingci Ben. On another occasion, Master Sifu Xi came to Huilin Monastery, bowed before the master, made an offering of gold, and departed.

When everyone asked the reason, he said, “While in samadhi, I saw a golden lotus.” Someone said, “It awaits Master Jingci Ben.” There were also countless other lotuses, and someone said, “They await those whom the master has guided to liberation.” Some of the flowers, however, had withered. Someone said, “Those belong to people who have lost their resolve.” A person asked the master to transmit the secret method for having one’s name inscribed in the Lotus Realm.

The master smiled and replied, “Even those within the Chan school should single-mindedly cultivate the Pure Land.” Later, the master sat upright and passed away. The emperor bestowed upon him the posthumous title Chan Master Yuanzhao.

Note:

In ancient times, Masters Zhongfeng^[69] and Tianru^[70] held that although Chan and Pure Land are one in principle, they cannot be practiced simultaneously in terms of applied effort. Today, some ask, “What does it mean to practice Chan and Pure Land together?” This is because the word “together” has two meanings. If it means placing both feet simultaneously upon two separate boats, that truly cannot be done. But if it means perfect interpenetration without obstruction, what could not be done? Moreover, outside Chan there is no Pure Land, for the Pure Land is precisely the mind; fundamentally, they are not two things. How, then, can this be called practicing them “together”?

77. In the Song Dynasty, Chan Master Datong Ben

Master Shanben was moved to leave the household life through copying the Avatamsaka Sutra. By imperial decree, he became abbot of Fayun Monastery and was granted the title Datong. Later, he returned to Xiangwu Monastery in Hangzhou and devoted himself exclusively to cultivating the pure karma of rebirth. One day, while in samadhi, he saw Amitabha Buddha manifest in a golden body. The following morning, he told his disciples, “I have only three more days to live.” At the appointed time, he sat upright facing west, recited the Buddha’s name, and passed away.

78. In the Song Dynasty, Vinaya Master Lingzhi Zhao

Master Yuanzhao resided at Lingzhi, where he propagated Vinaya teachings. He devoted himself wholeheartedly to cultivating the pure karma of rebirth and recited the Buddha’s name without cease. One day, he instructed his disciples to recite the Sutra of the Contemplation of the Buddha of Infinite Life and the chapter on Samantabhadra’s Practices and Vows. He then sat upright and passed away. At that time, all the fishermen on West Lake heard celestial music resounding in the sky.

79. In the Song Dynasty, Vinaya Master Qingzhao

Master Huiheng resided at Yanshou Monastery in Wulin. At first, he studied the Vinaya under Vinaya Master Lingzhi and devoted himself exclusively to cultivating the pure karma of rebirth for sixteen years. He constantly urged everyone to recite the Buddha’s name diligently.

He built a jeweled pavilion and enshrined within it magnificent images of the Three Sages^[71]. At that time, a lay worker named Youjiang dreamed that a jeweled seat descended from the sky, and he heard a voice say, “Vinaya Master Huiheng will sit upon this seat.” At that time, a layman named Youzun of Shishe knew beforehand that the hour of his death was approaching, so he came to bid farewell to the master. He then returned home, formed a mudra, and passed away.

The master went to burn incense and, upon returning, said to his disciples, “Youzun has departed; I too shall now depart!” Having said this, he assembled the community to recite the Buddha’s name and spoke this verse:

My mouth constantly recites Amitabha’s name;

Thought after thought, I contemplate the white urna.

Guarding my mind without ever turning back,

I shall certainly be reborn in the Land of Peace and Nurture.

After speaking the verse, the master sat upright and passed away. Later generations honored him as Vinaya Master Qingzhao.

Note:

After sixty years devoted exclusively to cultivating the pure karma of rebirth, auspicious signs appeared at the time of his death—what could there be to doubt? Some rely upon the strength of their youth and commit many offenses, and therefore do not obtain auspicious signs of rebirth in the Pure Land. How profoundly mistaken they are!

80. In the Song Dynasty, Shi Simin

The master once received the precepts from Vinaya Master Lingzhi and devoted himself single-mindedly to reciting the Buddha’s name for twenty years. Later, when he fell ill, he invited the Sangha to recite the Sutra of the Contemplation of the Buddha of Infinite Life for half a month. Yet after only three days of recitation, he saw transformation Buddhas filling the entire sky. When he passed away, he recited the Buddha’s name, and the sound resounded in all four directions. Although his body was placed within a funerary shrine for seven days amid the oppressive heat of summer, its color did not change, and a fragrance spread throughout the air.

81. In the Song Dynasty, Shi Xizhan

The master was a native of Shanyin. In his youth, he was a Confucian scholar, but he suddenly grew weary of worldly life and left home to become a monastic. Together with the bhiksu Ying, he built a Hall of the Buddha of Infinite Life at Ruandu and devoted himself exclusively to cultivating the pure karma of rebirth. He never sat with his back toward the west. Later, he frequently saw the Buddha and the two bodhisattvas Avalokitesvara and Mahasthamaprapta. One night, he sat upright facing west, formed a mudra, recited the Buddha’s name, and peacefully passed away.

82. In the Sui Dynasty, Dharma Master Deng

The master regularly lectured on the Nirvana Sutra at Xingguo Monastery in Bingzhou. He urged all who came to hear his lectures to recite the Buddha’s name and seek rebirth in the Pure Land. He passed away in the twelfth year of the Kaihuang era ⁽⁵⁹²⁾. At the time of his passing, an extraordinary fragrance spread throughout the air. When his body was placed in the coffin, radiant light and fragrant clouds enveloped the entire village.

83. Shi Sengya

The master resided at Duobao Monastery in Yizhou and devoted himself wholeheartedly to cultivating the pure karma of rebirth. He burned the five fingers of his hand as an offering to the Three Sages of the Western Land.

Someone asked:

– Master, does it hurt?

The master replied:

– Since the mind feels no pain, how could the hand possibly hurt?

When the master passed away, celestial flowers fell like rain. Everyone saw him distribute his robes, alms bowl, and ringed staff among five or six hundred bhiksus; he then ascended into the sky and vanished.

84. In the Song Dynasty, Dharma Master Sengzang

The master was a native of Fenzhou. Throughout his life, he never accepted bows of reverence from either monastics or laypeople. He devoted himself exclusively to cultivating the Pure Land. As he was about to pass away, assemblies of heavenly beings came in succession, playing music to welcome him, but he did not accompany them. Only when he saw Amitabha Buddha arrive did he bid farewell to the assembly and pass away.

85. In the Song Dynasty, Dharma Master Gushan Yuan

Master Zhiyuan resided at Gushan by West Lake. He thoroughly understood the sutras and devoted himself single-mindedly to reciting the Buddha’s name and seeking rebirth in the Pure Land. He wrote a commentary on the Amitabha Sutra and composed subcommentarial notes on the Xizi to encourage everyone to arouse the resolve to recite the Buddha’s name and seek rebirth in the Pure Land. When the master passed away, his disciples buried his alms bowl together with his body. Fifteen years later, prolonged rains caused a landslide, and his grave was thrust up from the earth. People saw that not only were his alms bowl and body unchanged from before, but his fingernails, toenails, beard, and hair had also grown longer.

Note:

The master’s renown continued to be celebrated without cease long afterward, so how could anyone say that he did not attain rebirth at the end of his life? The auspicious signs that appeared when he was nearing death are already more than sufficient to demonstrate the fruits of his cultivation. Precisely because his wholesome karma was firm and steadfast, his rebirth was assured. What room could there be for doubt?

86. In the Song Dynasty, Shi Yuanjing

The master was a native of Hang. He left the household life at the age of twelve. Later, he resided at Longjing Monastery. At that time, eminent and worthy men such as Zhao Qingxian and Su Wenzhong held him in great esteem. As he was about to pass away, he entered Fangyuan Hermitage and said to everyone, “In seven days I shall cast off my debts to the mundane world; my aspiration has been fulfilled.” Seven days later, he recited a verse to instruct the assembly, then sat in the lotus posture and passed away.

87. Yu Amitabha of the Song Dynasty

Master Sijing, styled Pure Land Disciple, bore the surname Yu and was a native of Qiantang. In the mornings, he attended upon Dharma Master Ying and lectured on the Lotus Sutra. In the afternoons, he single-mindedly recited the Buddha’s name. In his spare time, he painted images of the Buddha. Each time he was to paint, he entered a quiet, pure chamber and concentrated on visualization. Only after seeing the light of Amitabha Buddha would he put brush to paper.

During the Shaoxing era, in the Ding Si year (1137), the master sat upright and single-mindedly recited the Buddha’s name for seven days, then peacefully passed away.

Note:

Before painting an image of the Buddha, he would always visualize the Buddha—how many people are capable of doing such a thing! One may paint a person with a familiar human countenance, but how could one paint someone dwelling in the Pure Land? Thus, why should a painter of Buddha images not attain rebirth there?

Someone asked: “Can it be certain that whenever he entered the chamber, he was entirely pure, and that whenever he visualized, his mind was entirely quiescent? Moreover, painters depict myriad forms and appearances!” Yet Master Yu Amitabha, even into old age, visualized only the Buddha and painted only the Buddha, never painting any other kind of picture. His paintings of the Buddha have been handed down to the present day; these are not fabricated words.

88. Shi Mengrun

The master was styled Yugang and received the Dharma from Chan Master Guyuan. In his final years, he retired to White Lotus Hermitage atop Fenghuang Peak, closed his door, and recited the Buddha’s name. At the time of his death, a manifested Buddha came to welcome him, and an extraordinary fragrance pervaded the room.

89. Shi Yunwu of the Yuan Dynasty

Master Shanzhu, styled Yunwu, was a native of Su. He entered seclusion and recited the Buddha’s name throughout the six periods of day and night. Later, he suffered from a prolonged illness that showed no improvement. When he passed away, an extraordinary fragrance pervaded the room. He composed two works, Biographies of the Land of Peace and Bliss and Collection of Echoes from the Valley, which circulated in the world.

90. Abbot Zhiguan of the Yuan Dynasty

The master, styled Biezong, was a native of Hang and possessed lofty virtue in the precepts. He built a Contemplation Chamber south of Mount Long and devoted himself to cultivating the Buddha-Recitation Samadhi. Even while fleeing from turmoil, he never forgot to recite the Buddha’s name. One day, though free of illness, he bathed and purified himself, sat upright, and passed away. This event is recorded in clear detail in the Collection of Practices and Deeds by Dharma Master Zhiyunren.

91. Shi Tanyi of the Song Dynasty

The master was a native of Qiantang and practiced medicine. In his old age, he devoted himself to cultivating the Buddha-Recitation Samadhi. He used the wealth he had accumulated over many years to make offerings to the Buddha, hold vegetarian feasts as offerings to the Sangha, fashion sacred images, and build bathhouses. He continued in this manner for twenty years. Later, he fell slightly ill but took no medicine, inviting only seven bhiksus to come and recite the Buddha’s name. On the second day of recitation, he saw a lotus as large as a mansion. On the third day, he saw an Indian bhiksu approach his bedside and inquire after him. At midnight, everyone heard the sound of his Buddha-recitation gradually grow faint and saw that the master had peacefully passed away.

92. Shi Taiwei of the Song Dynasty

When young, the master left the household life under Dharma Master Fa’an in Qiantang. As soon as his teacher gave him a copy of the Amitabha Sutra, he memorized it in very little time. After receiving the full precepts, he simply closed his door and recited the Buddha’s name, practicing diligently without the slightest distraction. He often walked behind the mountain. One day, he suddenly heard the sound of a flute and immediately attained awakening. Thereafter, he always kept a flute by his side for his own enjoyment. A man named Ling Jianbo likewise devoted himself to the pure practice and called the master the Elder Brother of the Pure Land fellowship. One day, he came and knocked at the door, saying to the master:

– Your younger brother in the Pure Land fellowship wishes to see you.

The master said:

– Tomorrow we shall meet in the Pure Land. For now, we must recite the Buddha’s name with urgency.

The following morning, everyone found it strange that the master had not come to receive alms. They went together to investigate and found that his flute, alms bowl, and seat had all been burned, while the master sat upon the ground in the lotus posture, having passed away.

Note:

He always kept a flute by his side for his own enjoyment; thus, the ancients provisionally recorded this and regarded it as the condition that brought about his awakening. From then onward, he used the flute solely to perform Buddha-work. Chan Master Juzhi received the koan of “One-Finger Chan” from Venerable Tianlong, and therefore throughout his life he taught people simply by raising one finger. Master Duan saw a lion dance and his mind suddenly awakened, so he often wore a five-colored robe. There are also those who recite the Surangama Sutra incorrectly yet refuse to correct their phrasing and pauses. Such people are deluded and obstinate. Do not imitate them.

93. Shi Yongqin of the Song Dynasty

The master resided at Seven Treasures Monastery in Qiantang. He studied the Vinaya under Master Dazhi. One day, he heard Master Dazhi instruct the assembly: “While alive, propagate the study of the Vinaya; after death, be reborn in the Land of Utmost Bliss.

Only by acting in this way can monastics studying the Way be said to have perfectly fulfilled their practices and vows.” The master immediately aroused the aspiration to seek rebirth in the Pure Land and remained single-minded and unwavering. Each day, he recited the Buddha’s name thirty thousand times. Once, his spirit journeyed to the Pure Land, where he saw the Buddha and bodhisattvas displaying many extraordinary marks.

One day, he summoned his attendant and said, “Tomorrow I shall return to the West.” He then assembled the community to recite the Buddha’s name. Early the next morning, he sat upright with palms joined, gazed westward, and passed away.

94. Jiu Fahua of the Song Dynasty

The master was a native of Mingzhou. He constantly recited the Lotus Sutra and vowed to be reborn in the Pure Land; therefore, his contemporaries called him Jiu Fahua. In the eighth year of the Yuanyou era (1093), when he was eighty-one years old, he sat upright one day and passed away.

After three days, he suddenly revived and told his disciples: “I saw the realm of the Pure Land, exactly as described in the sutras. Upon every lotus dais was inscribed the name of a person destined for rebirth there. One golden dais bore the name of Duke Xun of Guangjiao Cloister in Chengdu Prefecture; another bore the name of Sun Shierlang of Mingzhou; another bore the name ‘Kejiu’; and a silver dais bore the name of the Daoist nun Xu of Mingzhou.” Having finished speaking, the master once again passed away.

Five years later, the Daoist nun Xu died, and at that time an extraordinary fragrance pervaded the room. Twelve years later, Sun Shierlang died, and celestial music came from the sky to welcome him. Everything occurred exactly as Master Kejiu had said.

Note:

That names are inscribed upon lotus blossoms is an event witnessed by many people. Is it false? Is it true? Alas! With an illusory mind, one recollects an illusory Buddha; upon illusory flowers are inscribed illusory names, until one receives the prediction of Buddhahood. What, then, is not illusory? I, too, am an illusory being! Why, therefore, debate whether it is false or true?

95. Shi Zuhui of the Yuan Dynasty

The master resided at Chengfo Pavilion in Siming Commandery. Whenever he met anyone, he would say only: “Amitabha Buddha—though spoken of, he cannot be spoken of.” Therefore, people of the time called him the “Monk Who Cannot Speak of It.” At that time, Wang Yongxiang, the county magistrate of Yin County, and his wife held the master in great reverence. One day, the master went to their home to bid the couple farewell and said, “Tomorrow I shall depart.” The following morning, when everyone had assembled, the master entered the Buddha hall, sat upright, and said that he wished to eat a ripe melon. After finishing the melon, he recited the Buddha’s name and passed away.

96. The Ming Dynasty: Shi Chuqi

The master was a native of Shu and had profound faith in the Western Pure Land. One day, he went to Yanjing (Beijing) and happened to hear the sound of a drum from a tower, whereupon he suddenly attained great awakening. At the beginning of the third year of the Hongwu era (1371), the master was summoned by imperial decree to the capital to expound the Dharma, greatly delighting the emperor. Later, he built a hermitage named Western Retreat and devoted himself wholeheartedly to cultivating the pure karma of rebirth. He once saw great lotus blossoms filling the entire world, with Amitabha Buddha seated upon a lotus and holy beings seated all around him. Before passing away, the master composed a verse to instruct the assembly and said, “I am departing!” Someone asked:

– Master, where are you going?

The master replied:

– I am returning to the Western Pure Land.

Someone else asked:

– There is a Buddha in the west; is there no Buddha in the east?

The master gave a great shout and then serenely passed away.

97. The Ming Dynasty: Shi Baozhu

The master often traveled throughout Jiahe and Hang Commandery. Whether in summer or winter, he wore only a single robe. He lived by begging for alms and never slept in any fixed place. Every day, he did nothing but continually recite the Buddha’s name. Only when someone called to him would he respond, after which he would resume reciting the Buddha’s name; he never spoke an idle word. Later, at Haimen Monastery, a man who appeared to be insane suddenly arrived and remained there for more than half a month. The monks rebuked him, saying, “Your daily conduct ought to serve as an example to people in the world. Why do you behave this way?” The master said, “If that is what you say, then I shall depart!” After bathing, he serenely passed away while standing.

General Discussion

The Contemplation Sutra of the Buddha of Infinite Life teaches three grades of rebirth. Among them, the highest grade is for those who leave home, withdraw from secular life to become sramanas, and single-mindedly concentrate upon reciting the name of Amitabha Buddha. Leaving home and withdrawing from secular life constitute bodily renunciation. Single-mindedly concentrating upon reciting the Buddha’s name constitutes mental renunciation. When both body and mind are pure, why worry that one will not attain rebirth in the Pure Land?

Some arrogant bhiksus presume to say, “Only the two assemblies of laypeople are received and guided to rebirth in the Pure Land. I am a sramana; why am I treated with such contempt?” Others say, “Only those of dull faculties among the monastics are received and guided to rebirth in the Pure Land. I understand the teachings and have awakened to the school’s essential principle; why am I treated with such contempt?”

Alas! Such arrogant people are not only far removed from the patriarchs but are also estranged from the venerable elders. Some propagated the sutras and Dharma teachings, their renown resounding throughout heaven and among humankind; others upheld the patriarchs’ mind-seal, causing the Way and the Dharma to endure through countless generations. Those who understand nothing of either the school’s essential principle or the doctrinal teachings are not sramanas. Apart from those who understand nothing of the Pure Land, possess neither the school’s essential principle nor the doctrinal teachings, and are not sramanas, I consider all such persons to belong to the arrogant class.

End of Volume 1

Notes:

^[1] Collection on Rebirth 往生集: A work in three volumes compiled by Master Zhuhong during the Ming dynasty in China and included in volume 51 of the Taisho Tripitaka. This work records the names and lives of people from China and India who attained rebirth in the Western Pure Land.

^[2] Buddha Vehicle 一乘 (S: ekayāna): the One Vehicle.

^[3] Three Vehicles 三乘 (S: Trini tayāna): three conveyances, symbolizing the three Dharma paths that carry sentient beings beyond birth and death to the shore of nirvana. They are the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle.

^[4] Zhongfeng 中峰: the National Preceptor Puying (1263–1323) of Mount Tianmu. His name was Mingben, his sobriquet Zhongfeng, and he was a native of Qiantang and a disciple of Chan Master Gaofeng Yuanmiao.

^[5] Non-arising 無生: the true characteristic of all dharmas, which neither arise nor cease. All dharmas exist without any real essence and are empty; therefore, they cannot be said to arise, cease, or undergo transformation.

^[6] Three Realms 三界: the Desire Realm, Form Realm, and Formless Realm.

^[7] Six Paths 六道: the six paths in which sentient beings take birth according to the power of their karma. They are hell beings, hungry ghosts, animals, asuras, humans, and devas.

^[8] Nine Grades 九品: the nine grades: highest of the high, middle of the high, lowest of the high; highest of the middle, middle of the middle, lowest of the middle; and highest of the low, middle of the low, and lowest of the low.

^[9] Zhuhong 珠宏: An eminent Chinese monk and native of Hangzhou, whose family name was Shen, courtesy name Fohui, and sobriquet Lianchi. In his youth, the master studied Confucianism, but in middle age he took refuge in Buddhism. He left home under Master Wumen Xingtian at Xishan, received full ordination from Master Wuchen at Zhaoqing, and traveled widely in pursuit of the teachings.

In 1571, he took up residence in a deserted monastery on Mount Yunqi in Hangzhou. There he diligently cultivated the samadhi of Buddha-recitation and taught people from near and far. So many came to study that the monastery gradually flourished.

The master advocated Pure Land practice, vigorously refuted practitioners of misguided Chan, and ardently promoted the dual cultivation of Chan and Pure Land. Consequently, the influence of his practice spread increasingly far. Late in life, when he fell ill, he cultivated pure karma with even greater diligence.

He composed thirty-two inauspicious matters as warnings to himself and others, and wrote three matters worthy of regret and ten worthy of praise to encourage his disciples. The master passed away in 1612 at the age of eighty-one.

^[10] Six Classics 六經: the Classic of Poetry, Book of Documents, Book of Changes, Book of Rites, Classic of Music, and Spring and Autumn Annals.

^[11] Dao’an 道安: An eminent Chinese monk who lived during the Eastern Jin dynasty. His family name was Wei, and he was a native of Fulü, Changshan, Zhending, in Hebei Province. The master left home at the age of twelve and possessed exceptional intelligence.

He studied the sutras and treatises, mastered the Agamas and Abhidharma, possessed extraordinary learning, and inherited the Dharma lineage of Fotudeng. Later, when turmoil arose in the north, he and his teacher fled successively to various places for refuge. He eventually remained in Xiangyang, Hubei Province, where he lectured and taught for fifteen years.

Later, when King Fu Jian heard of the master’s reputation, he sent troops to besiege Xiangyang and invited the master to reside at Wuchong Monastery in Chang’an, honoring him as his teacher. The master organized the sutras and treatises translated into Chinese and compiled the Comprehensive Catalog of the Sutras. In addition, he devoted himself to translating scriptures and wrote prefaces and commentaries for the sutras, totaling twenty-two works.

He divided scriptural exegesis into the introductory section, the principal teaching, and the circulation section. The master also established numerous regulations and rites for the Sangha, including walking practices, repentance ceremonies, and other observances, and stipulated that monastics should take Shi as their surname. He passed away in 385.

^[12] Mount Lu 廬山: A mountain in Jiujiang County, Jiangxi Province, China. It borders the Yangtze River to the north and Poyang Lake to the east. It is a sacred site where eminent monks throughout successive generations built hermitages, established monasteries, and caused the traditions of the Dharma to flourish greatly.

^[13] Huệ Vĩnh 慧永: an eminent Chinese monk who lived during the Jin dynasty. His secular surname was Phan, and he was a native of Hà Nội (Henan). He entered monastic life at the age of twelve under Master Trúc Đàm Hiện and later studied under Master Đạo An together with Huệ Viễn. Sometime between 376 and 396, he went to Tầm Dương, where the people of the commandery invited him to serve as abbot of Tây Lâm Monastery on Mount Lô. He regularly studied the scriptures and was highly skilled in expounding them. In 414, he became gravely ill, yet continued to uphold the precepts without the slightest negligence. Before passing away, he adjusted his robe, joined his palms, and said to the assembly of disciples, “The Buddha has arrived.” He then passed away peacefully at the age of eighty-three.

^[14] Phật-đà-gia-xá 佛陀耶舍 (S: Buddhayaśas): an eminent monk from the kingdom of Kế Tân in northern India who came to China to translate scriptures during the Eastern Jin dynasty. He was the teacher of Cưu-ma-la-thập. He entered monastic life at the age of thirteen but did not receive full ordination until he was twenty-seven.

He diligently read and recited the scriptures and thoroughly understood both the Hinayana and Mahayana teachings. In 408, responding to a request from La-thập, he went to Trường An to assist him in translating the Ten Abodes Sutra, the Four-Part Sangha Precept Text, and the Four-Part Vinaya. Together with Trúc Phật Niệm, he translated the Dīrgha Āgama Sutra, with Đạo Hàm transcribing the translation.

Later, he returned to Kế Tân and translated the Ākāśagarbha Sutra (one fascicle), entrusting it to merchants to deliver to the monks in Lương Châu. Because he had a red beard and was also skilled in translating the Vibhāṣā treatises, people called him the Red-Bearded Vibhāṣā Master.

^[15] Huệ Trì 慧持: an eminent Chinese monk who lived during the Eastern Jin dynasty. His secular surname was Giả, and he was the younger brother of Huệ Viễn of Mount Lô. He was a native of Lâu Phiền in Nhạn Môn, Kinh County, Shanxi.

As a child, he was intelligent and quick-witted, thoroughly versed in the classics and historical works, and gifted in literature. At the age of eighteen, he and his elder brother bowed before Master Đạo An and requested ordination. He mastered the Tripitaka as well as non-Buddhist texts.

Later, he accompanied Huệ Viễn to Mount Lô. In 399, he went to Ba Thục, visited the scenic wonders of Mount Nga Mi, and then resided at Long Uyên Hermitage, where he propagated the Buddha-Dharma. As death approached, he admonished his disciples (Taishō 50, upper p. 362): “The sutra teaches: The precepts are like a fertile field from which wholesome dharmas arise.

In all your deportment—walking, standing, lying down, and sitting—you should be vigilant.” He passed away in 412 at the age of seventy-six.

^[16] Lưu Di Dân 劉遺民: a Chinese Buddhist layman of the Pure Land school who lived during the Eastern Jin dynasty. A native of Bành Thành (Đông Sơn County, Jiangsu Province), his personal name was Trình Chi and his courtesy name was Trọng Ân. At first, he served as an assistant military officer and later as county magistrate in Nghi Xương and Sài Tang.

He subsequently entered Mount Lô and took Huệ Viễn as his teacher. He built a separate hermitage in the mountains and devoted himself to meditation practice for fifteen years, on many occasions perceiving the Buddha’s radiant light. Together with Huệ Viễn, he founded the White Lotus Society at Đông Lâm Monastery and vowed to attain rebirth in the Pure Land.

He composed the Mount Lô White Lotus Society Vow Text (included in category two of the Lạc Bang Văn collection), which continues to be recited to this day. In the winter of 410, knowing beforehand the hour of his death, he burned incense, bowed to the Buddha, sat upright facing west, and attained rebirth in the Pure Land. He was fifty-nine years old.

^[17] Cưu-ma-la-thập 鳩磨羅什 (S: Kumārajīva): an eminent monk active in China during the Eastern Jin dynasty. A native of the kingdom of Qui Tư (Kucha, Xinjiang), he was one of the four great translators of Buddhist scriptures. His parents were people of virtuous conduct, and both later entered the Buddhist monastic life.

Intelligent from early childhood, at the age of seven he asked his mother for permission to enter the Path. He later went to India and studied widely under renowned masters. Broadly learned and endowed with an exceptional memory, his good reputation spread throughout the five regions of India.

Upon returning to his homeland, he was honored by the king as his teacher. Beginning in the fourth month of the year Quý Mão ⁽⁴⁰³⁾, he successively translated such sutras and treatises as the Treatise on the Middle Way, the Hundred-Verse Treatise, and the Treatise on the Twelve Gates (these three works being collectively known as the Three Treatises)…. After residing in Trường An for twelve years, he passed away at the age of seventy.

^[18] White Lotus Society 白蓮社: the White Lotus association, whose guiding principle of practice was mindfulness of the Buddha, originated with the Buddha-recitation society founded by Huệ Viễn during the Eastern Jin dynasty. In the seventh month of 402, 123 people—including Huệ Vĩnh, Huệ Trì, Đạo Sâm, Lưu Di Dân, Tông Bính, and Lôi Thứ Tông—jointly held a vegetarian offering ceremony before the image of the Buddha of Infinite Life enshrined on the Prajñā Terrace at Đông Lâm Monastery.

Together they vowed to establish a Buddha-recitation society dedicated to practicing the Buddha-Recitation Samādhi in order to attain rebirth in the Western Pure Land. Because many white lotus flowers grew in the monastery pond, and because the members also aspired to be reborn within lotus flowers, the association was named the White Lotus Society.

^[19] Lang Da 瑯琊: a place name referring to the western part of Shandong Province; it is also the name of a mountain in western Shandong Province, China.

^[20] Phật-đà-bạt-đà-la 佛馱跋陀羅 (S: Buddhabhadra): (359–429), an eminent Indian monk who lived in the fifth century. A native of the city of Na-ha-lợi, he belonged to the Śākya clan and was a descendant of King Amṛtodana of Kapilavastu. He was known to his contemporaries as the Meditation Master from India.

^[21] Ca-duy-vệ 迦維衛 (S: Kapilavastu): also called Ca-tỳ-la-vệ; the capital city where the Buddha was born and also the kingdom of the Śākya clan, now identified with Tilaurakot in the Terai region of Nepal. According to tradition, the sage Kapila, progenitor of the Sāṃkhya school, also lived in this region, and the country was therefore named after him. Kapilavastu fell into ruin after being destroyed by King Virūḍhaka of Kosala. In 1895, archaeologists discovered the ruins of Kapilavastu near the village of Ruminide.

^[22] Sutra on the Samādhi of Contemplating the Buddha 觀佛三昧經 (S: Buddha-dhyāna-samādhisāgara-sūtra): also called the Ocean-like Sutra on the Samādhi of Contemplating the Buddha; a sutra in ten fascicles and twelve chapters, translated by Phật-đà-bạt-đà-la during the Eastern Jin dynasty in China and included in volume 15 of the Taishō Tripitaka. The sutra recounts how, in the Nyagrodha Grove at Kapilavastu, the Buddha taught the Dharma to liberate his royal father Duyệt-đầu-đàn and his maternal aunt Kiều-đàm-di. He instructed them to abide in the Samādhi of Contemplating the Buddha and taught that this samādhi possesses profound and extensive merit and has the power to lead to liberation.

^[23] Four great elements 四大: the four elements constituting material form, namely the earth element, water element, fire element, and wind element.

^[24] Five defilements 五濁: the five impurities that arise during the declining kalpa. They are the defilement of the kalpa, the defilement of views, the defilement of afflictions, the defilement of sentient beings, and the defilement of lifespan.

^[25] Amitābha Sutra 阿彌陀經: a sutra in one fascicle, translated by Cưu-ma-la-thập during the Later Qin dynasty in China. The sutra describes the supremely magnificent adornments of the Western Land of Ultimate Bliss and exhorts people to recite the name of Amitābha Buddha in aspiration for rebirth there. It is one of the three principal sutras of the Pure Land teachings.

^[26] Avataṃsaka Sutra 華嚴經 (S: Buddhāvataṃsaka-mahāvaipulya): an essential scripture of Mahayana Buddhism and also the Dharma-gate of the Tathagata’s own inner realization, which he expounded to eminent bodhisattvas such as Bodhisattva Mañjuśrī and Bodhisattva Samantabhadra after attaining enlightenment beneath the Bodhi tree.

^[27] Nirvana Sutra 涅槃經 (S: Mahāparinirvāṇa-sūtra): a sutra in forty fascicles, translated by Đàm Vô Sấm in 412 during the Northern Liang dynasty in China and included in volume 12 of the Taishō Tripitaka. This sutra expounds such teachings as the eternal abiding of the Tathagata, the possession of Buddha-nature by all sentient beings, and the attainment of Buddhahood by icchantikas…

^[28] Treatise on the Sutra of the Ten Grounds 十地經論: A treatise in twelve fascicles, composed by Vasubandhu of India and translated by Bodhiruci and Ratnamati during the Northern Wei dynasty. It is included in volume 26 of the Taishō Tripiṭaka. Its content explains the stages of bodhisattva practice, holding that the ten grounds encompass all wholesome dharmas. Of these, the first three grounds discuss worldly wholesome dharmas; the next four discuss the characteristics of the practices of the Three Vehicles; and the final three discuss the teaching of the One Vehicle.

^[29] Provisional Teaching and True Teaching 權教,實教: The Provisional Teaching refers to expedient, adaptive teachings whose meaning is not yet definitive. The True Teaching is the ultimate, genuine teaching of definitive meaning.

^[30] Tao the Recluse 陶隱居: An epithet of Tao Hongjing, so called because he lived as a recluse in Jiangnan.

^[31] Six Realms (Six Destinies 六道): devas, human beings, asuras, hell beings, hungry ghosts, and animals.

^[32] Fiery Cart 火車: This is a Buddhist term. A fiery cart is a vehicle that carries offenders into hell. The cart itself emits flames, and demonic guards aboard it escort the offenders.

^[33] Purification of the Six Faculties 六根清淨: The six faculties are purified and undefiled. In the Tiantai school, this is the stage of the Ten Faiths, called the Purification of the Six Faculties in the Distinct Teaching.

^[34] Doctrine and Contemplation 教觀 (technical term): Namely, doctrinal classification and contemplation of the mind. Doctrinal classification is the analysis and evaluation, according to the principles of one’s own school, of the teachings given throughout Śākyamuni Buddha’s lifetime. Contemplation of the mind is the view of ultimate truth established by one’s own school. For example, the Tiantai school takes the Five Periods and Eight Teachings as its doctrinal classification and the Threefold Contemplation in a Single Mind as its contemplation of the mind.

^[35] Pheasant 雉: A species of wild fowl, also called a wild chicken.

^[36] Duṣkṛta 突吉羅 (S: duṣkṛta): The name of an offense in the Vinaya, referring to minor offenses such as improper action and improper speech. It is one of the five classes and one of the six groups of precepts. Among the 250 precepts of a bhikṣu, this offense encompasses the two indeterminate rules, the one hundred rules of training, and the seven rules for settling disputes.

^[37] Wrong View 邪見 (S: Mithyā-dṛṣṭi): Erroneous understanding, principally referring to those who deny the principles of cause and effect and the Four Noble Truths.

^[38] Liu Xiahui 柳下惠: A senior official of the state of Lu during the Spring and Autumn period. It is said that on an exceptionally cold night, a young woman suffering from the cold sought lodging at his home. To save her, he held her in his arms throughout the night, yet no lust arose in him.

^[39] Dharma Master of the Five Assemblies 五會法師: This refers to Master Fazhao.

^[40] Dharma-ending Age 末法 (S: saddharma-vipralopa): The era in which the Buddhadharma declines, one of the three periods: the True Dharma, the Semblance Dharma, and the Dharma-ending Age.

^[41] Knowledge of All Aspects 一切種智 (S. sarvathā-jñāna): The wisdom attained only by a Buddha. It is the wisdom by which one knows the causal types of all dharmas and all sentient beings, while also thoroughly comprehending the quiescent characteristics and the diverse modes of practice of all dharmas. It is one of the three kinds of knowledge.

^[42] Five-Assembly Buddha-Recitation 五會念佛: Five assemblies of Buddha-recitation distinguished according to the pitch of the melody and the speed of the rhythm. This rite of Buddha-recitation was established by Master Fazhao in imitation of the description, “The wind blows through the jeweled trees, producing five kinds of sound,” thereby inspiring monastics and laypeople to delight in the Pure Land. These five assemblies of Buddha-recitation have the efficacy of eliminating the five sufferings, extinguishing the five hindrances, severing the five destinies, purifying the five eyes, perfecting the five faculties, accomplishing the five powers, realizing bodhi, attaining the five liberations, and swiftly accomplishing the fivefold Dharma body...

^[43] Dharma Master Shaokang of Taiyan 臺岩康法師: This refers to Master Shaokang.

^[44] Lotus Sutra 法華經, also called the Sutra of the Lotus Flower of the Wondrous Dharma: A sutra in seven or eight fascicles, comprising twenty-eight chapters, translated by Kumārajīva during the Later Qin dynasty and included in volume 9 of the Taishō Tripiṭaka. Its principal content is the revelation that enables sentient beings to awaken to and enter the Buddha’s knowledge and vision; that is, it advocates the teaching that the Three Vehicles converge in the single Buddha Vehicle. This sutra harmonizes the views of the Lesser Vehicle and the Great Vehicle and employs many skillful means to reveal the Buddha’s wondrous teaching.

^[45] Śūraṅgama Sutra 楞嚴經: Full title: Sutra of the Foremost Śūraṅgama at the Crown of the Great Buddha, Concerning the Tathagata’s Secret Cause of Cultivation, His Definitive Realization, and the Myriad Practices of the Bodhisattvas. A sutra in ten fascicles, translated by Pramiti of India during the Tang dynasty in China and included in volume 19 of the Taishō Tripiṭaka. At the beginning, this sutra relates how Ānanda was endangered by a spell of seduction, whereupon Mañjuśrī was sent with a divine mantra to protect him.

^[46] White Horse Monastery 白馬寺: A monastery east of Luoyang County, Henan Province, China, constructed in the year 75 during the reign of Emperor Ming of the Eastern Han dynasty.

^[47] Mount Wulong (Wulong Mountain 烏龍山): A mountain three kilometers north of the city of Yanzhou, now Jiande County, Zhejiang Province, China. In 794, Dharma Master Shaokang, one of the five patriarchs of the Pure Land tradition, entered this mountain and established a renowned Pure Land practice center there.

^[48] Jambudvīpa 閻浮提 (S. Jambu-dvīpa): The land where many jambu trees grow and where jambūnada gold is produced. Jambudvīpa originally referred to India but later came to refer generally to the human world.

^[49] Great Sutras of the Three Turnings 三輪大經: The sutras of the three periods of teaching: the Āgamas, the Prajñāpāramitā, and the Lotus Sutra.

^[50] Ullambana Sutra 盂蘭盆經 (S: Ullambana-sūtra): A sutra in one fascicle, translated by Dharmarakṣa during the Western Jin dynasty in China. It is a scripture belonging to the Vaipulya division and is included in volume 16 of the Taishō Tripiṭaka. The sutra relates how Maudgalyāyana, a chief disciple of the Buddha, could not bear to see his mother fallen into the realm of hungry ghosts and enduring suffering, and therefore asked the Buddha how to rescue her. The Buddha taught that on the fifteenth day of the seventh month, when the Sangha performs the Pravāraṇā ceremony, he should offer fine food, beverages, and the five kinds of fruit to the Buddhas and Sangha of the ten directions; his mother would then be freed from suffering and calamity.

^[51] Huaiyu 懷玉: An eminent Chinese monk of the Pure Land school who lived during the Tang dynasty. His family name was Gao, and he was a native of Danzhou, now Ninghai in Zhejiang Province. The Master resided at Yongquan Monastery in Taizhou, now Linhai in Zhejiang Province, and observed the precepts with great strictness. He recited the Amitābha Sutra three hundred thousand times and invoked the Buddha’s name fifty thousand times each day. On the ninth day of the sixth month in the year 742, he dreamed of the sacred images of the Western Land and knew that the end of his life had come. He then wrote this verse:

“Pure and radiant, free from every speck of dust.

The lotus of the highest grade shall be my parents.

Throughout many kalpas I have cultivated the path;

Now in Jambudvīpa, I have grown weary of all suffering.

One lifetime of ascetic practice surpasses ten kalpas;

Leaving Sahā far behind, I return to the Pure Land.”

After writing the verse, the Master entered parinirvana. The Prefect, Duan Huairan, composed a verse in praise of him and gave him a most honorable burial.

^[52] Tuṣita Heaven 兜率陀天: The fourth of the six heavens of the Desire Realm, measuring eighty thousand yojanas across. It is situated between the Yāma Heaven and the Heaven of Delight in Transformation, sixteen thousand yojanas from the Yāma Heaven. The lifespan of the devas in this heaven is approximately four thousand years, and one day and one night there are equivalent to four hundred years in the human realm.

^[53] Sutra on the Contemplation of the Buddha of Infinite Life 無量壽觀經, also called the Contemplation Sutra of the Buddha of Infinite Life: A sutra in one fascicle, translated by Kālayaśas during the Liu Song dynasty in China and included in volume 12 of the Taishō Tripiṭaka. This sutra relates how the Buddha, in response to Queen Vaidehī’s request, manifested the Western Pure Land of Ultimate Bliss and taught that cultivating the Three Meritorious Deeds and the Sixteen Contemplations is the method for attaining rebirth there.

^[54] Dhūta Practice 頭陀行 (S: dhūta-guṇa): Ascetic practices undertaken to relinquish attachment to clothing, food, lodging, and so forth, thereby disciplining body and mind.

^[55] Pratyutpanna Samadhi 般舟三昧 (S: Pratyutpannasamādhi): a type of right concentration attained through a practice combining walking, mindfulness of the Buddha, and visualization. By practicing this samadhi for a prescribed period (7–90 days), one will behold the Buddhas.

^[56] Great Xingguo Monastery 大興國寺: a monastery in Dali County, Shaanxi Province, China. It was one of the Great Xingguo Monasteries established in forty-five prefectures during the revival of the Buddha-Dharma under Emperor Wen of the Sui dynasty.

^[57] Brahma conduct 梵行 (S: brahma-caryā): the pure conduct cultivated by monastics and lay practitioners.

^[58] Contemplation of the setting sun in the west: the first contemplation taught in the Sutra on the Contemplation of Amitayus.

^[59] The three karmas (三業, S: trīṇi karmāṇi): body, speech, and mind.

^[60] The four deportments (四威儀, S: catur-vidhā īryā-pathāḥ): walking, standing, lying down, and sitting. These are the rules of conduct that bhikshus and bhikshunis must observe: their everyday activities of walking, standing, lying down, and sitting must be performed with care, without heedlessness or indolence, so as to preserve solemnity and dignity.

^[61] The four lands 四土: the four Buddha-lands according to the teaching of Master Zhiyi of the Tiantai school: 1. the Land Where Ordinary Beings and Sages Dwell Together; 2. the Land of Expedient Means with Residue; 3. the Land of True Reward Without Obstruction; 4. the Land of Eternally Quiescent Light.

^[62] The three contemplations 三觀: the contemplation of emptiness, the contemplation of provisional existence, and the contemplation of the Middle, established by the Tiantai school.

^[63] Diagram for Selecting a Buddha 選佛圖: a recreational diagram drawn according to the principle of turning from delusion and awakening to enlightenment, using Buddhist names and technical terms.

^[64] Contemplation of the Dharma Realm 法界觀: a contemplation of the truth of the Dharma realm established by Master Dushun, patriarch of the Huayan school. It comprises three levels: 1. Contemplation of True Emptiness: contemplating that the Dharma realm is inherently devoid of real nature; form is emptiness, emptiness is form, and emptiness and form do not obstruct one another.

This contemplation corresponds to the Dharma Realm of Principle. 2. Contemplation of the Nonobstruction of Phenomena and Principle: contemplating that differentiated phenomena and the equality of the underlying principle manifestly coexist; the two mutually identify with and interpenetrate one another, harmoniously and perfectly interfused without obstruction. This contemplation corresponds to the Dharma Realm of the Nonobstruction of Principle and Phenomena. 3.

Contemplation of Universal Pervasion and Mutual Inclusion: contemplating that all phenomena and all things mutually contain one another, freely and without obstruction. This contemplation corresponds to the Dharma Realm of the Nonobstruction of Phenomena with Phenomena.

^[65] The three contemplations in one mind 一心三觀: within a single thought, one perfectly cultivates the three contemplations of emptiness, provisional existence, and the Middle. “One mind” is the mind capable of contemplation; the “three contemplations” are the contemplation of emptiness, the contemplation of provisional existence, and the contemplation of the Middle. Clearly knowing that a single thought is originally unobtainable and ineffable, yet cultivating within that one mind all three contemplations—emptiness, provisional existence, and the Middle—is therefore called the three contemplations in one mind. This is a contemplative practice of the Tiantai school.

^[66] Bhikshu Dharmakara 法藏比丘 (S: Bhikṣu Dharmakara): a former incarnation of Amitabha Buddha.

^[67] White Lotus Monastery 白蓮寺: a monastery west of Qingpu County, Jiangsu, south of Kunshan County, beside Dianshan Lake on Mount Dian, China. Around 1163–1164, during the Song dynasty, the monastery was founded by Master Ziyuan. It was originally called the White Lotus Contemplation Hall. The fourfold assembly of disciples there was instructed by the Master in the practice of the Sixteen Contemplations, aspiring for rebirth in the Pure Land; hence it was also called the White Lotus Repentance Hall. Around 1165–1173, Emperor Xiaozong bestowed upon it a plaque bearing the name “White Lotus Monastery.”

^[68] Nengren Monastery 能仁寺: a monastery below Danfang Peak, west of the Yandang mountain range in Zhejiang Province, China. According to tradition, its founding patriarch was Master Nakujuna. In 976, during the Song dynasty, Master Quanliao built the Furong Hermitage as his residence. The main hall was not constructed until 999, and in 1001 the Hundred Treasures Pagoda was added. The emperor bestowed upon it the name Chengtian Monastery. In 1142, the prefect Yanqiu Xin petitioned the emperor to rename it Nengren Chan Monastery, after which it became a major center of practice in the Yandang Mountains.

^[69] Zhongfeng 中峰: namely, Chan Master Mingben.

^[70] Tianru 天如: namely, Chan Master Weize, a disciple of Zhongfeng Mingben.

^[71] The Three Sages 三聖: Amitabha Buddha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva.