往生西方淨土瑞應傳

The Buddhas, moved by compassion, revealed many skillful means; yet only the path of rebirth is easy to practice and accords readily with beings’ capacities and conditions. Examining the sincere resolve and accounts of spiritual responses concerning earlier worthies recorded in books of auspicious signs, there are the śramaṇa Wenshen and the bhikshu Shaokang, whose accounts are recorded in the Biographies of Eminent Monks^[1] and the Treatise on Rebirth^[2].

All these works present actual events, recording in sequence those rare occurrences that attest to the transformative responses brought about by utmost sincerity and reveal the inconceivable power of the Buddha. Thus, from ancient times to the present, the tradition has continued unbroken; monastics and laypeople alike have turned toward it, carrying on its spiritual legacy and reviving this great undertaking. Wishing to ensure that those who have aroused the aspiration remain steadfast and free from doubt, and that those who have not yet aroused it may have a path upon which to set forth, I have written this preface.

1. DHARMA MASTER HUIYUAN OF THE EASTERN JIN DYNASTY (317–420)

The Master was a native of Yanmen. He chose Mount Lu^[3] as his place of seclusion and remained there for more than thirty years. He never left the mountain, nor did his feet enter the secular world; when seeing guests off, he took Tiger Stream^[4] as the boundary.

Although he possessed profound and extensive mastery of the scriptures and treatises, he devoted himself especially to propagating the Pure Land of the West. At the foot of the mountain, he established a Pure Land hall where penitential rites were performed morning and evening. The official Xie Lingyun^[5], the eminent recluse Liu Yimin^[6], and others all relinquished worldly glory and practiced the Pure Land teaching together.

Altogether, one hundred and twenty-three people aroused faith and, before an image of the Buddha of Infinite Life, erected an altar and made solemn vows. Yimin composed a text praising the Pure Land Dharma gate. This elicited a response whereby immortals came riding upon clouds to listen; at times, voices were heard chanting scriptures, their sounds carried upon the wind.

On the sixth day of the eighth month in the twelfth year of the Yixi era, the Master saw Amitabha Buddha and the assembly of sages approaching from afar to welcome him. Having entrusted all matters to others, he lay down on his right side and passed away at the age of eighty-three.

2. DHARMA MASTER TANLUAN OF THE QI DYNASTY

The Master lived near Mount Wutai and thoroughly understood the scriptures and other writings. Having obtained ten fascicles of Chinese scriptures on immortality, he wished to seek out Tao Yin^[7] and learn the arts of the immortals. Later, he met the Tripitaka Master Bodhiruci and asked:

—Does the Buddhadharma contain a method of attaining immortality surpassing the Chinese scriptures on immortality?

The Tripitaka Master spat upon the ground and asked in astonishment:

—Where in this land is there any method of attaining immortality? Even if, by practicing according to the scriptures on immortality, one gains a long life, when that lifespan is exhausted, one must still fall into lower states.

The Tripitaka Master then gave him a copy of the Sutra on the Contemplation of the Buddha of Infinite Life and said:

—This alone is the method of the Great Immortal. Practice according to it, and you will constantly attain liberation and forever depart from birth and death.

Tanluan immediately burned the scriptures on immortality. Suddenly, in the middle of the night, he saw a Brahmin monk enter his room and say:

—I am the bodhisattva Nagarjuna.

The bodhisattva then spoke this verse:

Fallen leaves cannot cling again to the branch;

Grain not yet harvested cannot be found in the granary.

A colt’s shadow passing a doorway does not pause even briefly;

How can what has passed ever return?

How can what has not yet come be sought?

Where does the present abide?

The colt’s fleeting shadow is difficult to bring back.

The Dharma Master knew that the time of his death had arrived. He therefore assembled more than three hundred disciples. Holding an incense burner himself, he faced west, admonished and instructed his followers, and urged everyone to place faith in the Pure Land of the West. At daybreak, everyone raised their voices together in mindfulness of the Buddha, and the Master then entered perfect stillness. Five li west of the monastery stood a convent. The people there heard celestial music in the sky passing from west to east. A short while later, they again heard it passing from east to west.

3. CHAN MASTER DAOZHEN OF THE LIANG DYNASTY

The Master resided on Mount Lu and devoted himself to the practice of mindfulness of the Buddha. While practicing the water contemplation^[8], he dreamed that hundreds of people boarded a ship preparing to depart for the west. He immediately asked to accompany them, but those aboard would not permit him. Daozhen said:

—Throughout my life, this humble practitioner has devoted himself to cultivating the pure karma for the Western Land. Why will you not allow me to go?

Those aboard replied:

—Your karma is not yet complete. You have not recited the Amitabha Sutra, nor have you built a bathhouse for the Sangha.

Thereupon, everyone aboard the ship departed. Daozhen wept until he was exhausted and fell asleep. After awakening, he immediately began reciting the sutra and made offerings to provide bathing facilities for the Sangha. Some time later, he dreamed again. He saw someone standing upon a silver tower, extending a hand and saying:

—Chan Master Daozhen! Your karma is now complete, and you have applied yourself very well in your practice. Therefore, we have come to inform you that you will certainly attain rebirth.

That night, the Master entered perfect stillness. The mountain summit shone brilliantly as though illuminated by several thousand torches, and an extraordinary fragrance pervaded the entire monastery. Later, people discovered in a scripture chest a record predicting his rebirth, about which the Master had told no one while he was alive.

4. SENGYAI OF THE LATER ZHOU DYNASTY (557–581)

The Master lived at Duobao Monastery in Yizhou. By nature, he habitually spoke little and did not enjoy frivolous amusement. Whenever he wandered through the mountains and forests, he would remain there for the entire day. Someone asked him why.

The Master replied:

—Because I believe that human beings must learn forbearance.

Later, he went west of the city and burned the five fingers of his left hand. Tens of thousands of monastics and laypeople followed him, weeping. The Master said:

—I uphold the mind of a bodhisattva, so do not weep.

Someone asked whether it hurt.

The Master replied:

—If the mind feels no pain, how could the fingers feel pain?

When the fire reached his palm, marrow flowed out. Someone asked how he could endure it.

The Master said:

—Because sentient beings cannot endure, I now wish to exhort everyone to endure what cannot be endured and to burn what cannot be burned.

The Master further told everyone:

—In the age of the decline of the Dharma, people are contemptuous, violent, and ignorant. They regard Buddha images as though they were mere pieces of wood and hear the scriptures as though the wind were passing by a horse’s ears. I burn my hand and destroy my body because I wish to cause them to develop deep faith in the Buddhadharma.

The Master instructed his disciples:

—After I enter nirvana, you should provide for the sick, the deformed, and animals. Many of them are skillful manifestations of Buddhas and bodhisattvas. Unless one possesses the great mind of equality, how could one reverence all sentient beings?

Someone saw celestial flowers rain down upon Sengyai. At that time, the Master, wearing a patchwork robe and carrying a khakkhara staff, traveled through the sky toward the west together with six hundred monks.

5. CHAN MASTER HUIMING OF THE LATER ZHOU DYNASTY (557–581)

The Master was a native of Taiyuan and became a companion in practice of the Chan Master Nanyue. Together they practiced the Vaipulya repentance rite^[9]. One day, the two masters sat beneath a tree, looked at each other, smiled, and said, “The two of us could die right here!” Less than ten days later, both masters became mildly ill. They sat together in the full lotus posture, faced west, and said, “The Buddha has arrived.” They then joined their palms and passed away. Both masters were eighty-three years old. At that time, someone dreamed that devas bearing banners and canopies arrived, exclaimed, “Excellent!” and then escorted the two masters away.

6. CHAN MASTER JING’AI OF THE LATER ZHOU DYNASTY (557–581)

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Before leaving the household life, the Master entered a monastery and saw painted depictions of the hells^[10]. He said to his companions, “When one examines karma and understands it to be thus, who can escape this suffering?”

Thereafter, Jing’ai asked his mother for permission to leave the household life and habitually dwelt in secluded forests. Members of the Sangha asked him:

—Master, should you not go forth and teach the people of the world instead of burying your talents and virtues in the mountains and forests?

The Master replied:

—What is precious in the Way lies in cultivating oneself, not in seeking recognition from others. One must act or live in seclusion according to the times. Now Emperor Wu of Zhou^[11] is destroying the Buddhadharma, and I regret only that I lack the strength to protect the Dharma.

The Master told his disciples:

—My life in this world is of no benefit, so I wish to relinquish my body!

Having said this, he sat in the full-lotus posture upon a large rock, took hold of his patched robe, and cut it with his own hands, placing it upon the rock. He cut open his abdomen, drew out his intestines and stomach, and hung them from a tree branch; then, using a knife, he cut out his heart, raised it in his hands as an offering, and died. The master left behind a letter saying: “Those who have affinities with the Buddha Dharma, do not give rise to a mind of retreat. Be resolute in performing wholesome deeds that bring benefit. I have three reasons for relinquishing this body: first, I see that I have many faults; second, I am unable to protect the Dharma; and third, I wish quickly to behold the Buddha.”

He then spoke this verse:

May all sentient beings,

Upon hearing that I relinquished my body,

Attain the divine ear

And ultimately realize bodhi.

This body contains impurities;

Its lower part is filled with filthy excrement.

From its nine apertures, impurities flow.

Casting off this defiled body,

I vow to be born in the Pure Land.

In a single thought, the lotus will bloom,

And I shall behold Amitabha Buddha.”

7. CHAN MASTER KHAI

During the Sui dynasty, there was a Chan master named Khai who lived on Mount Tiantai. He was a native of Yingzhou and his family name was Chen. While he was lecturing on the Vimalakirti Sutra, one night he dreamed that three jeweled stairways descended from the sky. Several dozen Brahma monks, bearing incense, entered his room and circumambulated him three times.

The master said:

Since my birth until now, I have always sat facing west and recited the name of Amitabha Buddha, the Great Prajnaparamita Sutra, and the names of the bodhisattvas Avalokitesvara and Mahasthamaprapta. The awe-inspiring spiritual power I have attained could not surpass this.

I have also often invoked Avalokitesvara in order to repent. Since falling ill, I have remembered the Western Land with even greater earnestness. I should follow the Buddha to the West.

Someone brought him medicine to drink, but the master said: “Illness is not in harmony with the body, and age is not in harmony with the mind; how could medicine possibly cure this illness? I have lived laboriously, lamenting that this body bears every suffering; I rejoice in death because I shall return to rest. Avalokitesvara and Mahasthamaprapta have now come to welcome me.” The master instructed everyone to recite the title of the Lotus Sutra and then spoke a verse in praise:

This is the Dharma gateway of my parents;

Through it, wisdom and understanding arise.

Subtle and wondrous, difficult to fathom—

From this day onward, my teaching ceases.

The master then had them recite the Sutra of Infinite Life and praised it, saying:

The forty-eight vows,

The adornments of the Pure Land,

The lotus ponds and jeweled trees—

Easy to reach, yet no one goes.

The master then told the karmadana: “Now is the time of my death. Ring the bell. Tell everyone to strengthen their right mindfulness and remain silent. I am about to depart.”

Having said this, the master passed away at the age of sixty. It was the twenty-fourth day of the eleventh month in the seventeenth year of the Kaihuang era ⁽⁵⁹⁷⁾. The master had established forty-five monastic sites, ordained four thousand monks, copied fifteen complete collections of scriptures, and created more than one hundred thousand images made of gold, silver, and sandalwood. He was also known as Great Master Zhizhe Fakong.

8. MONK DAOYU

During the Sui dynasty, Master Daoyu of Kaijue Monastery devoted himself exclusively to the recitation of Amitabha Buddha’s name. He made a sandalwood image of Amitabha Buddha three cun in height. Later, Daoyu suddenly died, but after seven days he returned to life and related: “At first, I saw a worthy person who had attained rebirth beside a jeweled pond.

That worthy person circumambulated a lotus three times, whereupon the flower opened, and he entered it and sat down. I also circumambulated a lotus three times, but the flower did not open. I reached out and pulled its petals apart, whereupon it withered and fell.

Amitabha Buddha told me: ‘Return to that land, repent of your offenses, and bathe with fragrant water. When the morning star rises, I shall come to welcome you. Why did you make my image so small?’ I replied: ‘If the mind is great, one sees the image as great; if the mind is small, one sees the image as small.’ As soon as I finished speaking, the image filled the whole of empty space.

“Afterward, in accordance with the instruction, I bathed with fragrant water and single-mindedly repented.” He then said to the assembly: “Please recite the Buddha’s name for me.”

When the star arose, a transformation Buddha came to welcome the master. Light illuminated the entire house, and everyone heard it. At that moment, the master passed away. This occurred in the eighth year of the Kaihuang era ⁽⁵⁸⁸⁾.

9. DHARMA MASTER DENG

During the Sui dynasty, Dharma Master Deng of Xingguo Monastery in Bingzhou lectured on the Nirvana Sutra. Whether monastics or laypeople, old or young, all who came to listen were taught by the master to recite the name of Amitabha Buddha, and he exhorted them to seek rebirth in the Pure Land. In the twelfth year of the Kaihuang era ⁽⁵⁹²⁾, when the master passed away, a wondrous fragrance came to welcome him. On the day his body was escorted away, fragrant clouds covered the entire village.

10. DHARMA MASTER HONG

During the Sui dynasty, there was a Dharma master named Hong, a native of Bingzhou. Throughout his life, he cultivated diligently, never handling money. He constantly recited the Buddha’s name and prayed for rebirth in the Western Pure Land, and he was able to behold Amitabha Buddha. As he approached death, the master saw male and female celestial youths coming from Tusita Heaven to welcome him. The Dharma master said: “I wish to return to the Western Land; I do not wish to be born in heaven.” Having said this, he instructed his disciples to recite the Buddha’s name and then said: “The Buddha of the Western Land has come to welcome me.” As soon as he finished speaking, the master passed away. This occurred in the fourth year of the Renshou era ⁽⁶⁰⁴⁾.

11. CHAN MASTER DAOCHUO

During the Tang dynasty, there was a Chan master named Daochuo, a native of Bingzhou, who resided at Xuanzhong Monastery. The master lectured on the Contemplation Sutra two hundred times, practiced samadhi for seven years, and realized the Dharma method of Buddha-recitation. He personally strung prayer beads, encouraged others to recite the Buddha’s name, always spoke with a smile, and never turned his back toward the west. The master said to Shandao: “Daochuo fears that he may not attain rebirth. Would you please enter meditative concentration and ask the Buddha?”

Shandao entered meditative concentration and saw a Buddha more than one hundred chi tall. He asked: “Daochuo is cultivating the Buddha-recitation samadhi. I do not know whether, when he relinquishes this retribution body, he will attain rebirth. In what year and month will he attain rebirth?”

The Buddha replied: “To fell a tree, one must keep the axe constantly at work. Do not converse with those with whom you have no affinity. In returning home, do not shrink from toil and hardship.” He further instructed Daochuo to repent of his offenses: “First, you placed scriptures and Buddha images in dusty and damp places; you must remain alone in a room and repent before a Buddha image. Second, you ordered monastics to perform heavy labor; you must repent before the Sangha of the ten directions. Third, in carrying out construction, you harmed sentient beings; you must repent before those sentient beings.”

Shandao asked: “When Daochuo dies, will there be any auspicious sign that people may hear or see?”

The Buddha replied:

“On the day Daochuo dies, I shall emit light from the white urna between my eyebrows, illuminating the eastern direction from afar. When that light appears, Daochuo will come to my land.”

Indeed, on the day the master died, three beams of white light shone within his room. Shandao also saw Dharma Master Tanluan in a seven-jeweled pond, saying: “The Pure Land has already been attained, but the residual retribution has not yet ended.”

Purple clouds appeared three times above the master’s stupa.

12. CHAN MASTER SHANDAO

During the Tang dynasty, Chan Master Shandao, whose family name was Zhou, was a native of Sizhou and left home to become a monk at an early age. Upon seeing a depiction of the Western Pure Land, the master sighed and said: “When shall this body be entrusted to a lotus dais and this mind abide in the Pure Land?” After receiving the full precepts, he studied the Contemplation Sutra together with Vinaya Master Miaokai. Deeply moved, the master sighed and said: “The cultivation of all other practices and karmic deeds follows circuitous paths and is therefore difficult to accomplish.

Only by cultivating this method of contemplation can one assuredly transcend birth and death.” Afterward, the two masters went to see Chan Master Daochuo and asked: “Is it truly possible to attain rebirth through reciting the Buddha’s name?” The great master replied: “Each of you should place a lotus flower in a vase and cultivate for seven days. If the lotus flower does not wither, you will attain rebirth.”

There was also Dharma Master Ying of the Eastern Capital, who lectured on the Avatamsaka Sutra forty times. Upon entering Chan Master Chuo’s practice hall and coursing through samadhi, he lamented: “I regret that for so many years I searched vainly through texts and commentaries, merely exhausting my body and mind to no avail. How could I have known that the Dharma-gate of Buddha-recitation is inconceivable!” The Chan master replied: “The sutras contain only truthful words; how could the Buddha speak falsely?” Throughout his life, the Chan master delighted in going on alms rounds and often reproached himself, saying: “Even Shakyamuni Buddha went on alms rounds.

What sort of person is Shandao that he should remain comfortably in one place awaiting offerings?” The master did not accept prostrations. He copied one hundred thousand scrolls of the Amitabha Sutra, painted two hundred illustrations of the Pure Land, and repaired every stupa and shrine he encountered. Buddhism flourished in China, yet at that time there were not many Chan masters.

13. DHARMA MASTER XUAN

During the Tang dynasty there was Dharma Master Xuan, a native of Bingzhou. After hearing Chan Master Chuo lecture on the Contemplation Sutra, he first turned his mind toward the teaching. For five years he devoted himself exclusively to Buddha-recitation, each day and night making one thousand prostrations and reciting the Buddha’s name seventy thousand times. Fearing death, he became even more diligent. He once dreamed that Shakyamuni Buddha and Bodhisattva Manjushri praised the Lotus Sutra. He also dreamed of three roads leading westward. The first road was shared by laypeople, the second was traveled by both monastics and laypeople, and the third was for monastics alone. The master said that these were people attaining rebirth in the Pure Land.

14. CHAN MASTER YAN

During the Tang dynasty there was Chan Master Yan, a native of Jingzhou, who cultivated the practice for rebirth and regularly performed the Vaipulya repentance. As the master approached death, the two bodhisattvas Avalokiteshvara and Mahasthamaprapta appeared in the sky. He immediately summoned painters, but none could depict them.

Suddenly, through spiritual response, two men arrived, saying that they had come from the Western Capital and wished to visit Mount Wutai. They then gave the master a painting of the two bodhisattvas and departed without leaving any trace. The master said to his disciples: “Who can follow me to attain rebirth in the West?” At that time, the youngest attendant replied: “I wish to follow you.” The master then entered the practice hall, sat upright, and passed away at the age of eighty.

It was the seventh day of the first lunar month in the first year of the Chuigong era.

15. CHAN MASTER DAXING

Chan Master Daxing was a native of Qizhou. He entered Mount Tai, wore garments of grass, and ate leaves, aspiring to attain the Lotus Samadhi. In response, Bodhisattva Samantabhadra manifested and instructed him to recite the name of Amitabha Buddha. The master practiced Buddha-recitation for twenty-one days. One night, he suddenly saw the ground as lapis lazuli, and with the mind’s eye clearly beheld Buddhas throughout the ten directions. Later, the master fell slightly ill, lay down on his right side, and passed away. After his burial, a wondrous fragrance issued from the coffin and lingered for several days without fading. His countenance remained as it had been while he was alive.

16. CHAN MASTER ZANG OF FENZHOU

In his daily life, whenever the master left the monastery, he went throughout the monasteries and stupas to pay reverence, yet he accepted no prostrations from monastics or laypeople. He disciplined his mind to restrain the six sense-objects, maintaining clear awareness in every thought without ever losing mindfulness. He often performed the Sangha’s work in place of servants.

Whenever he saw a monk’s robe that was dirty or torn, he secretly took it, washed it clean, and mended it. During the scorching summer, he removed his robes and lay upon the grass, allowing insects such as gadflies and mosquitoes to drink his blood. On the day of his death, devas came one after another to invite him to depart, but he refused.

Only when a transformation Buddha from the Pure Land came to welcome him did he consent to attain rebirth.

17. DHARMA MASTER GAN OF CHANG’AN

The master resided at Tianfu Monastery. Although thoroughly versed in the scriptures, he did not yet believe in the Dharma-gate of Buddha-recitation, so he went to ask Venerable Shandao:

– To which Dharma-gate does Buddha-recitation belong?

The venerable replied:

– Simply devote yourself exclusively to Buddha-recitation, and you will personally experience its efficacy.

The master asked again:

– Will I be able to see the Buddha?

He replied:

– Why do you still doubt the Buddha’s teaching?

The master then entered the practice hall and practiced Buddha-recitation. After cultivating for twenty-one days without experiencing any response, he bitterly regretted the depth and gravity of his offenses and wished to fast to death. The venerable prevented him from doing so. Thereafter, for three years he single-mindedly practiced Buddha-recitation. He then beheld the Buddha’s white hair-mark and attained samadhi. As he approached death, the Buddha came to welcome him. The master joined his palms, faced west, and passed away. He composed the seven-scroll Treatise Resolving Doubts About Rebirth and left it to the world.

18. CHAN MASTER HUAIYU OF TAIZHOU

The master’s family name was Gao, and he lived at Yongquan Monastery. He ate only plants that grew naturally and had not been cultivated by people, and he wore no garments woven from silk. He performed repentance more than one hundred million times and recited the Amitabha Sutra and the Sutra on the Contemplation of the Buddha of Infinite Life three hundred thousand times. As his daily practice, he recited the Buddha’s name fifty thousand times, released lice and fleas, and always sat without lying down.

On the ninth day of the sixth lunar month in the sixth year of the Tianbao era (*), the master saw holy beings from the West as numerous as the sands of the Ganges approaching. One of them, holding a pure white silver dais, entered through the window. The master said:

– According to the merit of my practice, I should receive a golden dais.

He then intensified his Buddha-recitation and heard a voice in the sky proclaim:

– The aureole above his crown illuminates the entire expanse of space.

The master told his disciples:

– Step back; do not touch that light.

As the master approached death, the light grew still more radiant. He then uttered this verse:

Pure and luminous, free from dust and defilement;

Transformation-born from a lotus, which is father and mother.

I have cultivated throughout ten kalpas,

Born in Jambudvipa, enduring many offenses.

The austere practices of one lifetime are now surpassed;

Forever freed from samsara, I return to the Pure Land.

After uttering the verse, he saw a golden dais appear before him. Smiling, the master entered cessation. His physical body remains to this day at Yongquan Monastery in Taizhou.

19. MASTER FAZHI OF TIANTAI

The master devoted himself exclusively to the Dharma-gate of Buddha-recitation, but his disposition was extremely coarse and careless, and he did not observe the rules of discipline. People often said: “The master will incur a duskrta offense^[12] and fall into hell for nine hundred years,” and he readily believed them. Therefore, when he heard the sutra say, “By reciting the name of Amitabha Buddha once, one extinguishes the grave offenses of birth and death accumulated throughout eight billion kalpas,” he entered the Tushita dais at Guoqing Monastery^[13] and devoted himself day and night exclusively to Buddha-recitation.

At that time, no one believed him. Suddenly, the master bade farewell to all the monastics and laypeople, saying that he was about to attain rebirth, and asked acquaintances to arrange a vegetarian feast for one day. At midnight that night, he died without illness.

Golden light shone for several hundred li; pheasants cried out in alarm, and travelers by boat upon the river thought that day had dawned.

20. MASTER DAO’ANG OF XIANGZHOU

The master devoted himself to lecturing on the Lotus Sutra. One day, he suddenly saw devas playing celestial music as they approached through the sky and said:

– We have descended from the Tushita Heaven to welcome you together.

Dao’ang said:

– The heavens are the root of birth and death; I have never aspired to them. I think only of the West.

Afterward, the master heard music coming from the West to welcome him. He then said:

– The message has arrived; I must not linger long.

Having spoken, the incense burner slipped from his hand, and the master serenely entered cessation upon the high seat.

21. MASTER XIONGJUN OF CHENGDU

The master’s family name was Zhou. He was skilled in lecturing on the sutras and expounding the Dharma, but he lacked moral discipline and used offerings improperly. Later, he returned to lay life, joined the army, and engaged in killing. He subsequently sought refuge among the Sangha to escape danger. During the Dali era ⁽⁷⁷⁶⁾, the master saw King Yama sentence him to hell. He cried aloud:

– If Xiongjun enters hell, then all Buddhas of the three periods have spoken falsely.

King Yama said:

– The Buddha has never spoken falsely.

Xiongjun said:

– The section on birth in the lowest grade of the lowest level in the Contemplation Sutra states: “Even one who has committed the five heinous offenses, if at the time of death he recites the Buddha’s name ten times, can still attain rebirth. Although Jun committed offenses, he did not commit any of the five heinous offenses. As for reciting the Buddha’s name, I have recited it more times than can be counted.”

Having said this, the master mounted the lotus dais and attained rebirth in the Western Pure Land.

22. IN THE SONG DYNASTY, BHIKSHUNI DHARMA TREASURY

The bhikshuni lived at Jianfu Monastery in Jinling and practiced meditation to profound attainment. She often said to her fellow practitioner Yunjing: “In establishing my life and practicing the Way, my aspiration is directed toward the West.”

One day, the bhikshuni suddenly fell ill. At first, she saw Amitabha Buddha and the assembly of sages coming to visit her. Afterward, everyone saw light shining throughout the monastery. That day, the bhikshuni passed away.

23. BHIKSHUNI JINGZHEN OF CHANG’AN

The bhikshuni resided at Jishan Monastery in Chang’an. Throughout her life, she wore a patched robe and went on almsround, never giving rise to anger. She devoted herself wholeheartedly to reciting the Buddha’s name and recited the Diamond Sutra eighteen thousand times.

In the seventh month of the fifth year of the Xianqing era ⁽⁶⁶⁰⁾, the bhikshuni fell ill and summoned her disciples, instructing them:

– Within five days, I saw Amitabha Buddha ten times. I also twice saw children playing upon jeweled lotus flowers in the Land of Ultimate Bliss. Moreover, holy monks five times bestowed upon me the prediction that I shall become a Buddha and that I shall attain rebirth in the highest grade.

The master sat in the full lotus posture and passed away. By morning, she revived and told her disciples:

– I have attained the stage of a bodhisattva and travel throughout the ten directions to make offerings to all Buddhas.

After saying this, the bhikshuni immediately passed away, and light shone throughout the monastery.

24. BHIKSHUNI FASHENG OF WU COUNTY

The bhikshuni diligently practiced meditation and recitation of the Buddha’s name. She encouraged both monastics and laypeople to cultivate the Pure Land practice. When she fell ill, she knew that she would not recover. She also dreamed that a monk came and told her:

– You will not recover from this illness. You must concentrate on reciting the Buddha’s name!

The bhikshuni also saw two monks wearing robes that bared one shoulder, holding flowers and standing before her bed. The bhikshuni said:

– Light is shining all over my body.

Having said this, the bhikshuni immediately passed away.

25. BHIKSHUNI WUXING OF LUOYANG

In the presence of Acarya Zhao of Hengzhou, the bhikshuni vowed to recite the Buddha’s name ten thousand times. In the sixth year of the Dali era ⁽⁷⁷²⁾, she entered Mount Wutai to practice and suddenly fell ill. Hearing music from the sky, the bhikshuni said:

– I have attained birth in the upper grade of the middle level. I see all those who recited the Buddha’s name together with me upon lotus flowers in the Western Land, their golden bodies shining brilliantly.

This occurred in the twenty-fourth year of the Dali era ⁽⁸⁹⁰⁾.

26. BHIKSHUNI DAMING OF YANZHOU

The bhikshuni heard Chan Master Daochuo lecture on the Infinite Life Sutra and received instruction from him in the Dharma method of Buddha-recitation. Before reciting the Buddha’s name, she changed into clean robes and rinsed her mouth with agarwood-infused water. For three or four years without interruption, she maintained a regular schedule of Buddha-recitation in a pure chamber. As she approached death, everyone saw light within the chamber and smelled the fragrance of agarwood as the welcoming assembly arrived.

27. TWO SRAMANERAS OF KAIHUA MONASTERY IN BINGZHOU

One day, the younger sramanera asked the elder sramanera:

– Well then, elder brother, shall we practice for rebirth in the Pure Land?

The elder sramanera joyfully agreed.

The two sramaneras then practiced together for five years. The elder sramanera passed away and attained rebirth. Upon reaching the Western Land, he met Amitabha Buddha. The elder sramanera addressed the Buddha:

– I have a younger Dharma brother who practiced together with me. I do not know whether he will be reborn here.

The Buddha taught:

– Through the younger sramanera’s encouragement, you brought forth the resolve to recite the Buddha’s name and were thereby able to attain rebirth. Why, then, do you still doubt him? Now return to Jambudvipa and diligently recite my name further. Three years from now, both of you will come here together and meet me.

The elder sramanera immediately returned to life and related in detail to the younger sramanera and everyone else how he had met the Buddha. From then on, the two practiced recitation with even greater diligence. Three years later, both sramaneras’ minds opened and their vision became pure, and together they saw bodhisattvas coming to welcome them. At that time, the entire earth trembled, and celestial flowers rained throughout the sky. In accordance with their vows, the two sramaneras attained rebirth at the same time.

28. IN THE SONG DYNASTY, THE YOUTH TAN YUAN

At the age of eighteen, the youth received the bodhisattva precepts and took Chan Master Han as his teacher. He devoted himself to the pure karma of the Pure Land and always faced Amitabha Buddha in repentance. One night during the fourth watch, Tan Yuan suddenly began reciting by himself. His startled teacher asked him about it. He replied:

– I see the Buddha’s golden-hued body, while fragrant flowers, banners, and canopies fill the entire sky, coming from the west.

A moment later, Yuan passed away. An extraordinary fragrance remained in the room for several days without dissipating.

29. THE YOUTH WEI SHIZAN OF YONGZHOU

At the age of fourteen, the youth took Chan Master Jing as his teacher and brought forth the resolve to recite the Buddha’s name without interruption by day or night. In the third year of the Yonghui era ⁽⁶⁵³⁾, the youth fell ill and passed away. He then suddenly returned to life and told his mother:

– I see Amitabha Buddha here. I shall follow him and attain rebirth.

Having said this, the youth passed away. The neighbors saw five-colored light above the roof of his house, and they saw him soar into the clouds and fly westward.

30. THE KING OF THE KINGDOM OF UDYANA^[14]

Whenever the king of Udyana was free from affairs of state, he would tell his officials:

– Although I am the king of a realm, I cannot escape impermanence. I have heard the sutras say that the Land of Ultimate Bliss in the West is the place where one should abide.

From then on, the king devoted himself wholeheartedly to practicing the Dharma method of Buddha-recitation throughout the six periods of day and night. Each day, music was performed and a vegetarian feast was prepared as an offering to one hundred bhikshus. The king and queen personally presented the food as an offering to the Sangha. For more than thirty years, the king practiced single-mindedly and diligently in this way without ever slackening. As he approached death, his countenance was joyful. The assembly of sages came from the Western Land to welcome him, and many auspicious signs appeared.

31. THE EMPRESS OF EMPEROR WEN OF THE SUI DYNASTY ⁽⁵⁸¹⁾

Although she lived amid the power and splendor of the imperial palace, she was weary of the female form. Every day, she recited the Buddha’s name and prayed for rebirth in the Western Land. As she approached death, an extraordinary fragrance spread from the sky throughout the palace. Emperor Wen was astonished and asked Jñanagupta:

– What auspicious sign is this?

Jñanagupta replied:

– In the West is a Buddha named Amitabha. The empress’s merit and wholesome karma are vast and profound, and she has attained rebirth in that land. Therefore, this auspicious sign has appeared.

32. IN THE SONG DYNASTY, LIU YIMIN

Liu Yimin served as magistrate of Chaisang and Yichang Counties. Later, he followed Great Master Huiyuan at Mount Lu to practice the samadhi of Buddha-recitation. After half a year, he entered samadhi and saw the Buddha emit radiant light and extend his hand to welcome and guide him. From then on, he invoked the Buddha and requested the Sangha to recite blessings for him, praying that he might swiftly relinquish his karmic body and be reborn in the Pure Land. He lived in seclusion on Mount Lu for fifteen years. Foreknowing the day of his death, he bade farewell to everyone, sat upright, and passed away at the age of fifty-seven. This occurred in the fifteenth year of the Yixi era ⁽⁴¹⁹⁾.

33. IN THE TANG DYNASTY, REGIONAL INSPECTOR WEI ZHIZAN

He established a profound and far-reaching practice of compassion: constructing a Pure Land practice hall, reciting the name of Amitabha Buddha, repenting and praying for rebirth, practicing the bodhisattva path, safeguarding the Buddhadharma, propagating the true Dharma, and liberating sentient beings. In the sixth month, he faced west, sat in the full lotus posture, joined his palms, and recited the name of Amitabha Buddha sixty times. He then suddenly passed away. An extraordinary fragrance filled the entire house, which everyone could smell, and many other auspicious signs appeared.

34. IN THE TANG DYNASTY, YUAN ZIPING

In the ninth year of the Dali era of the Tang dynasty ⁽⁷⁷⁴⁾, he was staying at Guanyin Monastery in Runzhou, where he resolved to recite the name of Amitabha Buddha ten thousand times. Three months later, he suddenly fell ill. One night, he perceived an extraordinary fragrance in the air and heard the sound of music, which filled him with great joy. A voice in the sky then said:

– When the clamorous music has ended, gentle music will arise.

That day, he recited the Buddha’s name throughout the entire day and then passed away, attaining rebirth in the Pure Land. The extraordinary fragrance lingered for several days before fading.

35. THE SONG DYNASTY: HEIR APPARENT NGỤY

The heir apparent Ngụy and his two sons all cultivated the Pure Land practice; only the mother did not believe. When the heir apparent’s daughter died at the age of fourteen, she returned seven days later and appeared to her mother in a dream, saying:

– I have seen the realm of the West. Father, Elder Brother, and I each already have a lotus dais and will later attain rebirth there. Only you, Mother, have none. I have now temporarily returned to tell you this.

Thereafter, the mother heeded her daughter’s words and recited the Buddha’s name every day. In the end, all four attained rebirth.

36. THE TANG DYNASTY: TRƯƠNG NGUYÊN

He was a native of the capital and upright by nature. Every day he recited the Buddha’s name. At the hour of the dragon on the third day of the sixth month in the second year of the Kaihuang era ⁽⁵⁸⁹⁾, he instructed his family to prepare a vegetarian meal as an offering to the sages and worthies. After the meal, he burned incense, faced west, and passed away while single-mindedly reciting the Buddha’s name. When he was taken to the burial pit, everyone perceived an extraordinary fragrance and saw a brilliant light above his grave.

37. A MAN OF HẰNG CHÂU IN THE SUI DYNASTY

Every day he used beans to count the number of times he recited the Buddha’s name. After accumulating thirty-six measures, he offered a vegetarian meal amounting to thirty shi. After the meal, he joyfully praised the practice of using beans to count recitations of the Buddha’s name and distributed those beans among everyone who had partaken of the meal.

At that time, the two bodhisattvas Avalokitesvara and Mahasthamaprapta transformed themselves into two emaciated monks and came to beg for food. He replied, “This disciple aspires to attain rebirth in the West, and nothing can hinder me. Your coming to beg for food has made my resolve even deeper and firmer.” After eating, the two monks vanished, leaving only an extraordinary fragrance.

At that very moment, he rose into the sky and departed. This occurred in the ninth month of the eighth year of the Kaihuang era ⁽⁵⁸⁹⁾.

38. TRƯƠNG CHUNG QUỲ

He made his living by selling chickens. In the ninth year of the Yonghui era, as he approached death, he saw a flock of chickens crowding together on the south side of his house. Suddenly, he saw a man dressed in dark red driving the chickens forward and shouting, “Peck out his eyes!” Four times the flock flew up and pecked at his eyes, causing blood to cover the bed. At the hour of the rooster, the monk Hoằng Đạo of Thiện Quang Monastery, who devoted himself to reciting the Buddha’s name, arrived and instructed that an image of the Buddha be placed before him and that he recite the name of Amitabha Buddha. Suddenly, an extraordinary fragrance arose, and he passed away peacefully.

39. THE CATTLE SLAUGHTERER OF PHẦN CHÂU

When he became gravely ill, he saw many oxen and cows come and press closely around his body. He told his wife, “Invite the Sangha to come and save me.” When the monks arrived, he said, “Venerable sir, judging from the sutras you recite, can someone with karma as grave as this disciple’s still be saved?” The monk replied, “The Contemplation Sutra states, ‘One who recites the Buddha’s name ten times at the approach of death can still attain rebirth.’ How could the Buddha speak falsely?” Overjoyed, he immediately began reciting the Buddha’s name. A short while later, an extraordinary fragrance suddenly filled the entire house, and he passed away. Everyone perceived the extraordinary fragrance and saw auspicious clouds completely covering his house.

40. PHÒNG TRỨ OF ĐẠI CHÂU

He once encouraged an elderly person to recite the Buddha’s name, and that person attained rebirth in the West. Later, Phòng Trứ entered the netherworld, met King Yama, and was released back into the human world. King Yama said, “You will be reborn in the Pure Land.” Trứ replied, “I have vowed to recite the Diamond Sutra ten thousand times and to pay reverence at Mount Wutai. This aspiration has not yet been fulfilled, so I do not yet wish to attain rebirth.”

41. THE WIFE OF ÔN VĂN TĨNH

She was a native of Tinh Châu and was bedridden by illness. Her husband told her, “Recite the name of Amitabha Buddha.” She then recited the Buddha’s name without ceasing and immediately beheld the Buddha realm. Afterward, she told her husband, “Please prepare a vegetarian offering on my behalf. I am about to attain rebirth in the West.” When the offering had been completed, she urged her husband to recite the Buddha’s name diligently and then passed away.

42. AN ELDERLY COUPLE OF ƯỚC SƠN VILLAGE, TÙY CHÂU

Having clearly understood the principles of suffering and emptiness, on the twenty-ninth day of every month the elderly couple invited two teachers to their home to guide them in reciting the Buddha’s name. When the vegetarian meal was prepared, the wife served the food herself. Her husband asked, “Why do you not have someone else do it?” She replied, “How often does one have the opportunity to do this oneself? If I ask others to do it, they will receive all the merit.” When the elderly couple approached death, light illuminated the entire house, making midnight as bright as day.

43. THE FEMALE DISCIPLE OF THE LƯƠNG FAMILY IN HẠO CHÂU

The young woman Lương was blind in both eyes. After a monk instructed and encouraged her to recite the name of Amitabha Buddha, she recited it ceaselessly for three years, whereupon both her eyes opened and she regained her sight. Everyone in the village knew of this event. As she approached death, she saw the Buddha and bodhisattvas coming to welcome her. After she passed away, the people joined together to build a stupa in her honor. Travelers all paid their respects, and the men and women throughout that district turned their minds toward reciting the Buddha’s name.

44. THE FEMALE DISCIPLE OF THE BÙI FAMILY

Around the beginning of the Zhenguan era ⁽⁶²⁷⁾, a monk taught the young woman Bùi to recite the Buddha’s name, and she used beans to count the recitations. When the beans totaled thirteen shi, she knew for herself where she would be reborn. She immediately bade farewell to all her relatives, dressed herself in accordance with the Dharma, and passed away while reciting the Buddha’s name, attaining rebirth in the Land of Ultimate Bliss.

45. THE BUDDHIST LAYWOMAN OF THE DIÊU FAMILY FROM THƯỢNG ĐÔ

Around the beginning of the Zhenguan era ⁽⁶²⁷⁾, at the encouragement of Lady Phạm, she began reciting the name of Amitabha Buddha. As she approached death, she saw the Buddha and bodhisattvas coming to welcome her. She said, “I have not yet bid farewell to Lady Phạm. I beseech the Buddha to remain in the sky for a short while and wait for me.” A short while later, Lady Phạm arrived. Holding an incense burner, she then passed away serenely.

46. THE WIFE OF TRƯƠNG VĂN XÍ

She was of the Tuân family and had resolved to recite the Buddha’s name for exactly two years. One day, she dreamed that a monk standing before a seven-jeweled lotus pond addressed the Buddha, saying, “If I break off a lotus branch for a woman, will that be an offense?” As soon as these words were spoken, the scene vanished. On the day she relinquished her karmic body, an extraordinary fragrance filled the house, and she attained rebirth in the West.

47. AN ELDERLY MAN OF PHẦN DƯƠNG DISTRICT, TINH CHÂU

He regularly recited the Amitabha Sutra. In the fifth year of the Zhenguan era ⁽⁶³²⁾, he brought grain with him and borrowed an empty room at Pháp Nhẫn Monastery, where he rested and recited the Buddha’s name. As he approached death, a brilliant beam of light illuminated the entire room. Facing west, he passed away, appearing as though he had ascended a lotus dais and departed.

48. THIỆU NGUYỆN BẢO OF UNG CHÂU

He resolved to recite the Buddha’s name continuously and personally practiced repentance. One night, he dreamed of an ox pulling a precious lotus dais toward him. He rebuked the ox, saying, “This is not the dais.” He then recited the Amitabha Sutra three times and recited the Buddha’s name one hundred times. Only then did the ox joyfully pull a golden dais toward him. At that moment, he rose into the sky and attained rebirth.

Notes:

^[1] Biographies of Eminent Monks 高僧傳: Also known as the Liang Biographies of Eminent Monks, in fourteen fascicles, translated by Śramaṇa Huijiao during the Liang dynasty.

^[2] Treatise on Rebirth 往生論: Another title for the Upadeśa on the Sutra of the Buddha of Infinite Life: Verses of Aspiration for Rebirth. It is also called the Treatise on the Pure Land.

^[3] Mount Lu 廬山: A mountain in Jiujiang, Henan, Jiangxi Province, towering beside Poyang Lake on the bank of the Yangtze River.

^[4] Tiger Stream 虎溪: A stream before Donglin Monastery on Mount Lu, in Jiujiang, Henan, Jiangxi Province. Tradition holds that Dharma Master Huiyuan lived there and, when seeing guests off, would not cross the stream. If he crossed it, a tiger would immediately roar; hence it was called Tiger Stream.

^[5] Xie Lingyun 謝靈運 (358–433): a renowned writer of the Liu Song dynasty. His surname was Chen, he was a native of Yangjia Commandery (Henan Province), and his courtesy name was Xuanming. He was a grandson of Xie Xuan, General of Chariots and Cavalry. He was known to the world as Xie Kangle. From childhood, he was devoted to learning, possessed profound and extensive knowledge, excelled in calligraphy and painting, and was unsurpassed in literary composition. He served as an official in Jiangzuo.

^[6] Liu Yimin 劉遺民 (352–410): a practitioner of the Pure Land Dharma method during the Eastern Jin dynasty. He was a native of Pengcheng (Tongshan, Jiangsu), his personal name was Chengzhi, and his courtesy name was Zhong'en.

^[7] Tao Yin 陶隱, namely Tao Hongjing. When Tao Yin lived on Mount Gouqu, he planted a pine tree before his courtyard. Whenever he heard the wind blowing through the pine, he rejoiced greatly. This account appears in the biography of Tao Hongjing in the second fascicle of the Biographies of Recluses, History of the Southern Dynasties.

^[8] Water Contemplation 水觀: one of the sixteen contemplations set forth in the Sutra on the Contemplation of the Buddha of Infinite Life. It is also called the Contemplation of the Perception of Water or the Contemplation of the Characteristic of Water.

^[9] Vaipulya Repentance 方等懺: the practice of the Vaipulya Samadhi to repent of the karmic hindrances arising from the six sense faculties. It is also called the Vaipulya Samadhi or Vaipulya Repentance.

^[10] Transformational Depiction of Hell 地獄變相: “transformation” means transformational manifestation. A scene of hell or the Land of Ultimate Bliss manifested in accordance with beings' capacities is called a transformational depiction.

^[11] King Wu of Zhou 周武: namely King Wu of Zhou. The Zuo Commentary, “Fourth Year of Duke Zhao,” states: “King Wu of Zhou made a pledge concerning the distribution of provisions at Mengjin.”

^[12] Duskrta Offense 吉羅罪: the full name is the duskrta offense, an offense consisting of speaking evil words or committing evil deeds.

^[13] Guoqing Monastery 國清寺: also called the Ancient Monastery of Mount Tiantai. It is situated south of Folong Peak on Mount Tiantai in Zhejiang Province.

^[14] Wuchang 烏場: also known as Wucha or Wuzhangna (Sanskrit: Udyāna). It is translated into Chinese as “garden,” namely the garden of King Ashoka. The transliterations Wuchang and Wucha are both incorrect. This was a kingdom in Northern India (The Great Tang Records on the Western Regions, fascicle 2).