Master Li, the doctrinal leader of Siming, was a person of eminent stature in the Buddhist order. His gathered disciples were truly numerous, and he devoted himself entirely to universally exhorting the cultivation of the Pure Land teaching. At the beginning of the Tianxi era, he gathered ten monks to practice a repentance ritual, intending to burn their bodies when the three-year period was completed. Yang Danian, Hanlin Academician, admired his character and sent a letter requesting him to remain in the world, saying: '(I, Yi) have respectfully heard that you are cultivating a thousand-day repentance and intend to burn your body of the four great elements, gathering ten monks of pure practice to be reborn in the nine grades of the Land of Bliss. I venture to present this request, hoping you will comply with the sentiments of the multitude, begging you to take remaining in the world as your pledge, hoping you will transmit and uphold [the Dharma] to bring forth benefit. May you grant your permission, so that we may gaze upon your noble bearing.' Li persistently refused. Danian further sent a letter to Master Shi of Tianzhu, entrusting him to go in person to persuade him to stay. The letter said: 'Recently, Lecture Master Li of Mingzhou made a great aspiration and diligently cultivated the repentance ritual, setting a term of three years when they will all proceed to cremation. Moreover, this monk transmits and upholds the Great Teaching and is a guide for the world; if he remains long, the benefit will be vast. Truly cherishing profound esteem, I secretly wish to persuade him to stay, and having exhausted my utmost sincerity, I expressed an earnest plea. The reply I received was firm and immovable. I know that you, Repentance Master, share the same lineage with him and together transform the Southeast; you can cross the great waters of the Zhe River, proceed to the pure dwelling on the Yin River, and skillfully offer words of remonstrance, that he ought to remain long in the world.' On the imperial birthday that year, (Yi) approached Grand Councillor Lord Kou to recommend him for a purple robe to honor him. Toward the end of the Tianxi era, Bureau of Military Affairs Commissioner Ma (Zhijie) requested Danian to compose a spirit-path stele for his father, offering a writing fee in compensation. Danian refused it entirely, seeking only that Ma submit a memorial recommending a master's title for Master Siming. Zhijie thereupon memorialized

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Emperor Zhenzong, saying: 'Your subject requested Yang Yi to compose a spirit-path stele for my late father, but he refused the writing fee. Moreover, for a court drafter to accept such gifts is the common custom of the world; I beg that an imperial decree be issued ordering him to accept it.' The Emperor summoned Danian to question him, and (Yi) directly memorialized the matter of Siming's abandoning the body. Hearing this, the Emperor deeply praised and admired him, and repeatedly instructed Danian, saying: 'Simply convey our intention, requesting him to remain in the world. As for a master's title, we shall bestow it. Regarding the writing fee, you, minister, should not decline.' Thereupon, the title Great Master Fazhi was specially bestowed. The master remained in the world because of this, and entered extinction only several years later. One day, I reached the southern city and paid reverent homage to the master's stūpa. Fearing that what I had heard and seen in the past might be completely lost to the world, I availed myself of the brush to record it. Respectfully inscribed in mid-winter of the bingzi year of Jingyou [1036 CE] by Qian (Xibai).

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Congratulatory Memorial by Duke Wen Yang on Fazhi's Receiving the Bestowed Monastic Robe

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Presented by Yang Yi, Hanlin Academician with End of Mourning Recall, Grand Master for Splendid Happiness, Acting Vice Minister of the Ministry of Works, Drafter of Imperial Edicts, Judge of the Bureau of Rites and Administrator of the Imperial Archives, Pillar of the State of the Second Rank.

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Yi states: Having long associated with pure companions, I thus became well acquainted with your lofty renown. I heard that you transmitted the teachings at Chicheng and have long led disciples along the Yin River, having penetrated the purport of the scriptures to harmonise with their renewed proclamation, and meticulously cultivated the rules of repentance to attain fundamental purity. Responsive to capacities and conditions, both the ultimate and conventional rely on you. Recently, enduring bitter cold, I often attended in the presence of the ministers of state; I ventured to seek recommendation on your behalf, hoping to secure praise and honour for you. Soon I fell ill and returned to the countryside, and then scarcely had I laid down my banner when I hurried to the imperial court. Several years passed, and I despaired of receiving any news. Before my seat had grown warm, a courier swiftly arrived: my earlier words were fulfilled, and my private wish was granted. Although the matter originated in my borrowing a neighbour's fire, the Way shines all the more brightly in transcendence. As for the bestowed monastic robe granted to the Great Master, the imperial decree has already been forwarded inside the official packet sent by this prefecture; you will surely deign to accept it. I respectfully submit this letter to inquire after you and to convey my congratulations. Humbly hoping you will look upon it with favour, I respectfully submit this letter.

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Letter of Thanks from Great Master Fazhi to Duke Wen Yang

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[I, Zhili,] humbly reflect: An aged body amid forests and springs, entrusted to the bounds of incense and lamps, I look up to the bright moon that shines from afar upon my window, and gaze upon the white clouds as they ascend high toward the imperial capital; in vain I mimic the sunflower's turning, and feel ashamed at being uselessly tied like a bitter gourd. I humbly consider: Your Excellency the Palace Library Supervisor acts with resolve, cultivating virtue from sincerity into brilliance; you are the building timber of all the Huaxia lands, the wooden clapper of the nine provinces. You embellish the great undertaking, wielding your vibrant brush in the Jade Hall; you bring ease and relief to this enlightened era, realizing imperial enlightenment in the celestial chambers. In this way you ride upon the Way, fulfilling the expectations of all who look up to you; I have long revered your household, my heart ever suspended with longing. As for me, Zhili, with a heart of cold ashes I lodge in this world, honing my conduct by taking the scriptures first. Cutting cypress as a substitute for incense, I unworthily succeed the ancestral master of Tiantai; carving a lotus to serve as a water clock, I presumptuously carry on the remaining legacy of Mount Lu. How could I have expected that an empty name, mistakenly spread, would reach far into the Secret Archives, bringing about the bestowal of a monastic robe and a gift of kind words! Receiving the imperial decree with both hands, I was moved to the marrow; though I keep it in my hamper, I still fear it may bring misfortune upon my body. When I recall Zhirand of the Liang, how could he compare with this? When I reflect back on Peigong's subtle regard, something like that was still lighter. You continue the lecturing duties at Shanyin and act as host to the Lotus Society. Considering my humble frame, that I should receive this gift is unworthy of praise; yet surely the great teaching's further brightening has its true origin. To approach the Orchid Terrace and submit my visiting card cannot fulfill my inner feelings; perching in a stone chamber to contemplate the mind, I forever hope for your external protection. I respectfully submit this letter to express my thanks, humbly hoping for Your Excellency's kind notice.

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Letter from Yang Wen Gong Requesting Fazhi to Remain in the World

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Yi states: Recently I learned that the Great Master has made a covenant to form an association with ten monks, pledging to enter a three-year repentance, and then enter the samādhi of fiery radiance, being resolved to attain rebirth in the Pure Land. Self-view will be instantly emptied, and vow-power will be ever more robust, ascending to the supreme grade of the lotus flower and hearing the ultimate sound from the Dharma trees. This matter is not in vain, but is verified by past Buddhas. Yet in my worldly thoughts, I earnestly cherish a prayerful wish. Truly, Great Master, you have thoroughly penetrated the ultimate destination of the three contemplations and are revered by the four assemblies; you perpetuate the wisdom-life of the Tiantai peaks and open the gateway of deliverance in Yuejue. The ten virtues guide people, competing to devote themselves to white karma; a single voice sustains the teaching, broadly expounding the golden words. Your compassionate shade is universally impartial, and the wind of your Way is truly harmonious. The realm of Utmost Bliss was indeed a provisional expedient shown by the Sovereign of Awakening; while this body of great affliction is not what a wise person delights in, yet if there remain delight and aversion, love and hatred will arise; once the mind of grasping and rejecting sprouts, views of subject and object ensue. I trust you are thoroughly awakened and have long investigated the true and eternal; this must merely be condescending to lower capacities, hoping to spur them on to pure practice. I humbly hope that, in receiving this gracious imperial decree, you will further broaden the field of merit, extend the span of your life in this world, and widely display the abundance of your converting conditions. I further hope that, when the period of repentance comes to an end, you will slightly turn your Dharma-steps to come along with us. I would emulate Cunda in reverently presenting the final offering; and I wish, like Ānanda, to instantly lay down the thought of departing from this dust. Fortunately, taking pity on my blindness, do not yet hasten toward tranquil extinction. I earnestly hope you will deign to listen, and I look forward with crane-like vigilance to your reply. I respectfully submit these inquiries.

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Fazhi's Reply to Duke Wen Yang

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[I, Zhili,] respectfully take this moment during an interval in lecturing and repentance practice to write this letter in reply to the Palace Library Supervisor and Great Donor, in accordance with the doctrinal teaching and contemplation of our school. I respectfully received your genuine letter, graciously bestowing weighty words urging that, upon completing this repentance retreat, I should remain further to give lectures and instruction. Respectfully receiving your noble purpose, I ought properly to alter my former resolution. Yet because my wholehearted dedication has long inclined toward this gate, my humble aspiration cannot alter its course. Furthermore, an auspicious time is difficult to encounter, and superior matters are easily missed. Thus, wishing for now to fulfill my longtime aspiration, I am unable respectfully to obey your strict injunction.

As for your stating that [I, Zhili,] have thoroughly penetrated the ultimate intent of the threefold contemplation, this praises me excessively. You also stated that the Land of Bliss fundamentally arises as a manifestation of expedient means, and that cultivating the Way requires forgetting longing and aversion; truly, these are correct words. Yet that I now yearn for the Pure Land and especially detest this afflicted body also has its reason, which I venture to set forth below.

As for the threefold contemplation in a single mind, though I have not thoroughly penetrated it, how could I dare not rely upon it? For more than forty years, I have searched out its traps and snares (means of transmission), studied its advances and retreats; yet my spiritual capacity being dull, I have lacked the means to realize it. Nevertheless, regarding its portals and safeguards, its active application and appropriate times, I have traveled much therein and have a slight familiarity with them. Now, having been graced by your request for a reply, it is difficult to keep my mouth closed. I coarsely set forth the general outline, hoping you will grant your evaluation.

As for the threefold contemplation, a single thought is empty, provisional, and middle. Its widespread propagation began with the Tathāgata; its subtle awakening was recently brought forth by Zhizhe. It arises entirely from the nature, and truly is not achieved through cultivation; thus, within a single mind, there are distinctly three functions. What is called 'empty' means that all things are empty; that is, the threefold contemplation completely manifests the function of shattering marks. 'Provisional' means that all things are provisional; that is, the threefold contemplation completely illumines the efficacy of establishing phenomena. 'Middle' means that all things are the middle; that is, the threefold contemplation completely constitutes the essence that transcends duality. In this way, although shattering marks throughout the whole day, all phenomena are established; although establishing phenomena throughout the whole day, the finest dust must be completely eliminated; although transcending duality throughout the whole day, the two truths blaze forth brightly. Therefore, when prajñā speaks of emptiness, the eighty Dharma gates are revealed; when Vimalakīrti establishes phenomena, the views and attachments of the triple world are all forgotten; when the Saddharmapuṇḍarīka speaks of the one vehicle, the marks of the world are permanently abiding. All this is because the threefold contemplation is mutually identical, causing nothing of the various phenomena to be omitted. Therefore, three is not three, and one is not one; they are not entered sequentially, nor are they contemplated as parallel or separate. They cannot be sought through existence or nonexistence, nor can they be grasped as middle or extremes. Thus it is said: not parallel and not separate, neither vertical nor horizontal. Because the three and the one are perfectly interfused, and cultivation and nature are merged into stillness, how could the discriminating mind measure it? What speech could express it? Hence it is forcedly indicated as the inconceivable, subtle contemplation. Speaking is non-speaking; without speaking, it speaks.

When one can understand this, one illuminates all objects with this contemplation; one guides all practices with this contemplation; one accomplishes all affairs with this contemplation; one expounds all teachings with this contemplation. For those who cultivate this contemplation, subject and object must be forgotten, grasping and rejecting thereby extinguished. Thus true suchness is without thought; approaching it, the mind ceases. Explaining and showing it all day long is no different from wordlessness. Abandoning this, one will surely be the same as the hordes of Māra; departing from this, one has not yet surpassed the non-Buddhists. Hence Nāgārjuna said: 'Except for the true mark of all phenomena, all the rest is the work of Māra.' Kāśyapa said: 'Before hearing the Mahāparinirvāṇa, all are wrong views.' How great is the subtle doctrine of the threefold contemplation in a single mind! Therefore, what [I, Zhili,] seek in being born in Sukhāvatī and what I desire in dying by burning to ashes relies on this threefold contemplation to dispel those hundreds of negations.

As for your saying that the realm of the Land of Bliss is a manifestation of expedient means by the King of Awakening: since the sūtras and treatises take the teaching of the Pure Land to be a superior expedient, this verifies that it is the Tathāgata's skillful expedient function. Yet the designation 'expedient' is not restricted, and the principle of reality also penetrates it; it must be distinguished so that one knows what to reject and what to take up. Expedients outside the essence must be shattered, while expedients within the essence must be cultivated. Principle divorced from phenomena is coarse; reality identical to expedients is subtle. Thus the Hīnayāna has no talk of other buddhas, whereas the Great Teaching speaks of oceans of lands. This is because the mind-nature is universally pervasive, and the dharmadhātu has no outside. Because the principle is ultimate, it makes phenomena vast; because the lotus is great, one realizes the pond is deep. Lands are like Indra's net of pearls, appearing endlessly layer upon layer, only then revealing the principle of Quiescent Light. Bodies are like heavenly delicacies, their retributions differing from one another, thereby expressing the nature of Vairocana. How could it be that the Land of Bliss is not included within mind-only? Therefore, within the tathāgatagarbha, nirvāṇa is fully complete; it manifests according to conditions and is known according to capacity. Since it can manifest hells and heavenly palaces, could it not create defiled realms and pure lands? Although the original nature possesses them, they are illuminated by the mind. Amitābha, with unconditioned compassion, took the Land of Bliss; Śākyamuni, with the eloquence of delight in speech, revealed the gate of rebirth. These are both skillful expedients to gather those sinking varieties of beings, causing those who fear falling back not to regress, and enabling those unaccustomed to contemplation to contemplate the Pure Land. The marks of expedients are many; for now, I briefly discuss these two.

Thus the Awakening of Faith says: 'Beginners learning the right faith of the Mahāyāna, because in this land they do not constantly meet buddhas, fear that their resolve of faith may fall back. They should know that the Tathāgata has a superior expedient to gather and protect the resolve of faith: they should only single-mindedly contemplate the true suchness dharmakāya of Amitābha Buddha of the World of Utmost Bliss, and they will ultimately attain rebirth and abide in the correct determination.' Therefore, as for single-mindedly contemplating the true suchness dharmakāya, how could it differ from Mahāyāna right faith? Because one relies on that buddha as the object, one can thereby be drawn to be born in the pure realm; this is the Tathāgata's skillful expedient. Furthermore, the Sūtra on the Contemplation of the Buddha of Immeasurable Life says: 'Ordinary beings' mental thoughts are frail and inferior; not having attained the divine eye, they cannot see far. The buddhas, the tathāgatas, have extraordinary expedients to enable them to see.' This is the spiritual power of Śākyamuni and the vow-mind of Amitābha; if someone contemplates attentively, they will surely be able to see. This is also the extraordinary, subtle expedient of the King of Awakening.

Since this skillful expedient is discussed from the standpoint of the perfect [teaching], it is neither two nor different from the subtle expedient of the Saddharmapuṇḍarīka. Therefore, all devas and humans, śrāvakas and pratyekabuddhas, phenomenological-perfection bodhisattvas, and gradually cultivating great beings, filling the world in numbers equal to the sands of the Ganges, exhausting their thoughts and reckonings, cannot comprehend it; only a buddha together with a buddha can fathom it to the end; only perfect faith and perfect understanding can put it into cultivation. Although [I, Zhili,] have dull faculties, I have undeservedly received the perfect teaching; not departing from the present thought, I vow to reach that realm, hoping that immediately as a lowly ordinary being I may step onto [the stage of] non-retrogression. Furthermore, I have heard that those who formed a karmic connection in the time of the Buddha Mahābhijñājñānābhibhū have already passed dust-mote kalpas and still abide in the stage of śrāvakas; all because of falling back from the Great [Vehicle], they have spent such a long time. Śāriputra, at the sixth mind, fell back into the five paths—how much more so for leisurely students of Buddhism! This is because in this land one frequently encounters conditions for retrogression; hence it is said: 'Fish eggs, āmra flowers, and bodhisattvas' initial generating of the resolve: these three things are numerous in the causal stage, but when it comes to bearing fruit, they are few.' If one seeks rebirth in Sukhāvatī, then even on ordinary ground one can rely on superior conditions, and as soon as one attains rebirth, there is never any retrogression. Hearing of this benefit, how could one not yearn and seek it? Thus I take the threefold contemplation in a single mind as the boat, and use the five repentances during the six periods of the day as the oars, seeking to go to the Pure Land of mind-only and wishing to see the Amitābha of the original nature. Thereafter, I will exercise great compassion of identical substance to cross over the sentient beings of the dharmadhātu. Following the Buddha's skillful expedients to seek rebirth in the Land of Bliss—this is the general outline of my intention.

As for your statement: 'If longing and aversion remain, then love and hatred arise. Once the mind of grasping and rejecting sprouts, views of subject and object appear'—the characteristics of generating faults are truly as you have said. The conditions for establishing virtue shall now be briefly explained. Longing and aversion, grasping and rejecting, can both produce faults and accomplish success; hence Aśvaghoṣa established them as the foundation of initial awakening, Zhizhe called them the gradual path to the Pure Land, Vimalakīrti took views and affections as attendants, and Mañjuśrī took greed and anger as functions. All these depend on the person who employs them, and there is a method for riding them. Furthermore, sentient beings have dwelt in this sahā world for vast kalpas, greedy for coarse, base forms and sounds, attached to inferior environments and bodies; having no thought of aversion and renunciation, they only increase the conditions of bondage. Even if they cultivate and perfume [their minds], rarely do they succeed. Because the phenomena of this land have many obstacles, practice of the Way is difficult to achieve. Therefore the Mahāparinirvāṇa Sūtra says: 'Those who obtain a human body are like the soil on a fingernail; those who lose a human body are like the soil of the great earth.' For this reason, the buddhas pity these sentient beings, and through the merit of vows and practices they establish pure lands, causing them to give rise to longing and admiration to serve as the cause of taking birth; and with distressing words, they describe the defiled marks to cause them to feel aversion and disgust, completing the resolve for transcendence. If not for this mind, initial practice cannot be accomplished. Therefore, without aversion and renunciation, there is no way to abandon this [world]; without giving rise to longing and seeking, one has no part in being born there. The principle of taking birth takes affection as its condition. Beginning from the initial mind down to equal awakening, as long as transformative change has not ended, longing and aversion cannot be forgotten; how much more so for the initial practice! Now in seeking the Pure Land, I do not seek for the body to experience various pleasures or for the mind to be tainted by subtle sense objects; it is only that I wish to rely on those pure conditions to quickly increase the superior Way. For there, lifespan is limitless, and the environment is spontaneous; there are no women or defective sense organs. Although holy ones and ordinary beings dwell together, there is no name of evil destinies; although śrāvakas are boundless, they are free from the view of clinging to reality. Amitābha is the good guide, Avalokiteśvara is the superior friend, those in the stage of one life remaining are exceedingly many, and the holy ones of the ten stages are countless. The wind chanting through the jeweled leaves and the ripples moving in the golden canals all produce subtle sounds, completely explaining the ultimate principle. Since there is neither agreeable nor disagreeable, greed and anger are permanently stilled; whatever is seen or heard all aids quiescent illumination, and all abide in the correct determination—the merit lies in this. If people even now seek to participate in gardens of the common sort, how could one not wish to be born in that jeweled realm? One need only know that the Pure Land is mind-only, and the defiled realm is identical to nature; then aversion is non-aversion, and longing is non-longing. In this way, primary and auxiliary are cultivated together, and understanding and practice are both exercised, according with the Buddha's correct teaching and not one's own biased feelings.

Moreover, the Contemplation Sūtra states that the cause for rebirth in the superior grade requires subtle understanding of the Mahāyāna, cultivating the six perfections in addition, and also encouraging sentient beings. Therefore [I, Zhili,] now use the threefold contemplation to discipline the mind, and the five repentances to assist the Way. Furthermore, fearing that pure causes may not yet be complete, I make an oath to end my life, hoping to rely on this final powerful condition to make it a determinate karma for rebirth. Furthermore, 'if one does not burn the body, arm, or finger, one is not an ordained bodhisattva'—the precept in the Brahma's Net is clear. Moreover, burning and abandoning body, life, and wealth is the true Dharma offering—the text of the Saddharmapuṇḍarīka is resplendent. In the Śūraṅgama, burning a single stick of incense repays all past debts; a wheel-turning king gouging his body for a thousand lamps achieves the subtle fruit. Thus we know that whether in initial stages or later ranks, whether superior holy ones or lowly ordinary beings, all may advance in practice, and all manifest the ultimate teaching. If one only acts with right understanding, one naturally avoids wrong cultivation. Because one knows that the nature of fire is truly empty, how could there be a mark of an agent of burning? What is burned naturally ceases to exist. Furthermore, knowing that the Buddha's essence is perfectly subtle, how could there exist a person who is offered to? Then the one who offers is also still. Once the twofold subject and object are both extinguished, all merits are accomplished; this is called the Dharma gate of ascetic practice. In the so-called samādhi of firelight, the pure realms of the four lands suddenly manifest in this mind, and the bodhimaṇḍas of the buddhas are all revealed in this place. Merely following what is vowed, rebirth is surely fulfilled. Thus Zhizhe said: 'The mind in samādhi at the moment of death is itself the Pure Land; the moment a thought arises is the time of rebirth in the Pure Land.' Abandoning the defiled body in this way, when the defilement is exhausted, what principle is not manifested? Grasping the Pure Land in this way, when reaching the source of extreme purity, what delusion is not dispelled? For this reason, Vaidehī, longing for the place of pure karmic retribution, immediately realized the non-arising [of dharmas]. Sattva, abandoning the body of boils and disease, was said to seek eternal bliss. This grasping and rejecting, and non-grasping and non-rejecting, are not two in essence, and their functions are simultaneous; they obtain the names of three kinds of Dharma gates: the gate of grasping, the gate of rejecting, and the gate of neither grasping nor rejecting. They are also the Dharma gates of the three poisons, complete with all dharmas. Thus the Sūtra of Non-Practice says: 'Greed is itself the Way, and anger and delusion are likewise so. Within these three dharmas, all merits are complete.' Mañjuśrī said: 'I am the Śrī of greed, I am the Śrī of anger, I am the Śrī of delusion.' Thoroughly grasping this intent, then the threefold contemplation in a single mind guides all practices and accomplishes all affairs. Because all phenomena are empty, rejecting defilement is exhaustive; because all phenomena are provisional, grasping purity leaves nothing behind; because all phenomena are the middle, there is neither grasping nor rejecting. These three dharmas are verified together by all tathāgatas and cultivated in common by all bodhisattvas; therefore [I, Zhili,] now abandon the defiled body and yearn to seek the Pure Land, venturing respectfully to emulate them.

Now, cultivating the mind has ten thousand practices, and entering the Way has many gates; one follows what delights and what is appropriate, cultivating and awakening accordingly. How would I dare use a measuring tube to delimit the great void? Yet because [I, Zhili,] have maintained this aspiration since my youth, and am now aged and decrepit, having experienced many affairs and conditions, this mind constantly appears before me, and facing objects it increases even more. Believing this arises from a past vow, how would I dare not respectfully fulfill it? In recent years I have established a bodhimaṇḍa, and the assembly of faithful have jointly prepared the offering implements; the provisions and conditions for three years are roughly complete. The practice and vows of several monks happen to be the same as this. Encountering you, Palace Library Supervisor, who know my name and examine this from beginning to end, I venture to ask you to condescend to be our donor and turn the wheel of power, so that this bit of good may be accomplished and our pure vows fulfilled; and thereafter, protect our doctrinal school so that it may be widely propagated, causing those who have not heard to hear, and those who have not awakened to awaken. Furthermore, I hope that after your merits in assisting governance are achieved, and when your centenarian retribution is full, you will seek rebirth in the World of Utmost Bliss according to your vow; I hope that we may meet together in one place, jointly recount past causes, jointly transform living beings, and jointly ascend to the Great Awakening.

[I, Zhili,] have never had literary learning, being originally a rustic monk. My speech is crude and superficial, and my revelation of principle is loose and slipshod. Having read your previous letter stating: 'Meticulously cultivate the rules of repentance to reach original purity,' and your next letter stating: 'The Pure Land is not empty; it was verified by earlier buddhas,' I respectfully consider that you, Palace Library Supervisor, deeply penetrate how ascetic practice can reach the source, and also know that the pure realm fundamentally is identical to principle; you merely wished [me, Zhili,] to broadly cite the vehicle's teachings to show it secondarily to those who have not yet heard. Thus I have ventured to rely on our school and briefly set forth my foolish views. Desecrating your noble hearing, I cannot endure my trembling apprehension. Respectfully concluding.

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Letter of Thanks from Duke Wen, Yang [Yi], to Fazhi for Answering the Doctrinal Questions

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[Yang] Yi states: Recently, via the public courier, I was privileged to open your fragrant letter. Receiving the abundance of the Dharma, my advantage was enhanced; partaking of pure joy, it was boundless. My admiration is especially deep, and how could my expression of gratitude be exhausted? Due to my confinement by official duties, I am distantly barred from the mat of your discourses; with my thoughts bound here, how could I fully express myself? I respectfully prepare this letter of thanks.

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Duke Wen, Yang [Yi]'s Three Questions Along with Fazhi's Answers

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[Yang] Yi states: You have sent a long letter from afar in reply; perusing and savoring it repeatedly, I can only revere its profound obscurity. My secular learning being shallow and superficial, how can I offer a commensurate reply? Prompted by your purpose in writing, I reverently present three questions, detailed on a separate sheet, and request your answers. Should they accord with my humble mind, I shall submit a further consultation and report. Yet I hope to attain verification in nirvāṇa and also wish to devote myself to practice in this final offering. [Yang] Yi speaks.

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I have heard the master say: 'In the Western Pure Land, the wind sings through the jeweled leaves, and the waves stir in the golden canals.' Whose realm is this?

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He answered: Precisely this seeing and hearing; there is no other principle besides. Since the doctrinal meaning has been displayed, how could an explanation be avoided? Now, the environmental and personal rewards of the Pure Land both proclaim the wonderful Dharma. Those who hear must understand that sense faculties and dusts leave no trace, and object and self are as one; how could one hold that there is a person facing another's realm? When a practitioner of the perfect and sudden in this world confronts dust with a faculty and consciousness arises, he immediately understands that by the dharma-realm confronting the dharma-realm, the dharma-realm arises. Truly it is not an object outside of mind, nor a mind outside of object; thus the mind itself knows the mind, and the object itself sees the object. How could an object see an object? How could the mind know the mind? Knowing and seeing are both forgotten, and verbal formulation also ceases; therefore it is arbitrarily named the contemplation of the inconceivable realm. If cultivation in the ordinary rank is still like this, what need is there to speak of realization in the noble rank? Moreover, if one were arbitrarily to discuss the distinct characteristics of the realms to be abandoned: the coarsest of the coarse is the realm of ordinary persons; the subtlest of the subtle is the realm of the Buddha. These are merely distinctions made along the doctrinal path. If discussed now from the perspective of the perfect, it is abandoned without abandoning. The initial mind can abandon what the Buddha abandons, because the threefold contemplation in a single mind is identical to the Buddha's wisdom. Therefore the previous letter stated: 'Facing all objects, illuminate and understand them by means of this contemplation.' This is what it meant.

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I have heard the master say: 'Burning the body, arms, or fingers pertains only to renunciant bodhisattvas. Relinquishing the body, life, and wealth is alone called the true Dharma-offering.' These words appear in the two sūtras *Brahmajāla* and *Saddharmapuṇḍarīka*; however, they were both spoken by the Māra king and are not orthodox teachings.

5.54

He answered: How far apart are Buddha and Māra? What deficiency or excess is there between the perverse and the orthodox? It is genuinely because the fundamental principle is endowed with both Māra-nature and Buddha-nature; they are one without being two, two without being not-two, manifesting according to conditions as becoming a Buddha or becoming a Māra. Since the nature is fundamentally interfused, how could the cultivation differ? Therefore, the perfect and real teaching speaks in accord with the nature: the realm of Māra is Thusness, and the realm of Buddha is Thusness; the one Thusness has no second Thusness. Hence one can say that outside of Māra there is no Buddha, and outside of Buddha there is no Māra; it is also that one Māra is all Māras, and one Buddha is all Buddhas. Both are called the dharma-realm, because both pervade universally as one substance; all may be called king, because all dharmas assemble before them. If one gives rise to notions of superiority and inferiority regarding Māra and Buddha, this is naturally perverse thought, by no means correct contemplation. Now, the phenomena of Māra are fundamentally wonderful, like the house of a wealthy man filled with the seven treasures. Yet ordinary persons, born blind, are impeded when moving about and are injured by the treasures; those of the two vehicles, suffering from fever, see them as ghosts, tigers, dragons, and snakes, and flee out of fear; gradual-practice bodhisattvas, like those seeing in the night, do not see them clearly. Only practitioners of the perfect and sudden, from the very beginning with determination, see that these are the seven treasures, and their unimpeded, sovereign use belongs solely to the Buddha; therefore Māra is the dharma-realm, and Māra is the Dharma King. On the level of the ordinary world, it is so only in principle; for beginners, it is so only in name; at the rank of the five grades, it is so in contemplative practice; at the rank of the ten faiths, it is so in resemblance; for bodhisattvas of the Dharma-body, it is so in partial realization; only the Tathāgata of wondrous enlightenment is so ultimately. Because this rank alone exhausts the phenomena and principle of the Māra-dharma down to their ultimate limits and is fully endowed with them, being able to exercise sovereign control within the realm of Māra, the meaning of 'Māra king' is accomplished. One should know that Pāpīyas being called 'Māra king' possesses the name without the reality, for he lacks the ability of sovereign control. Hence the *Mahāparinirvāṇa Sūtra* says: 'Conventional truth has only names without real meaning; ultimate truth has both names and real meaning.' If this is so, that the *Brahmajāla* and *Saddharmapuṇḍarīka* were truly spoken by the Māra king—what further doubt could there be? Because the Māra king and the Awakened One are one substance with different names, just as the single body of Śakra, being endowed with a thousand virtues, consequently has a thousand names: how could Indra's preaching differ from Kauśika's preaching? Now to say that it was spoken by the Māra king not only does not differ from the Buddha's preaching, but also profoundly reveals the perfect tradition. Why is this? Because the perfect is not self-perfect; rather, the biased and perverse dharmas are each and every one of them perfect. The *Saddharmapuṇḍarīka* resolves the dharma of the śrāvakas and is the king of all sūtras; how could it not resolve that Māras and outsiders are the king? It is only that Māras and outsiders are easy to open up, while the Mahāyāna scriptures had already stated that śrāvakas are difficult to open up; thus the *Saddharmapuṇḍarīka*, following the difficulty, specifically pointed them out. For instance, in the *Gaṇḍavyūha*, the brāhmaṇa Jayoṣmāyatana cast himself into the fire to transform people, which completely employed the practice of an outsider. The woman Vasumitrā used sexual desire to gather living beings, which completely employed the methods of Māra. If they did not deeply abide in the dharma-realm of Māras and outsiders, how could they have enabled immeasurable people to attain realization of samādhi? This is indeed 'practicing the non-way to penetrate the Buddha-way.' Furthermore, now burning the body, arms, or fingers combines the primary and auxiliary practices; relinquishing the body, life, and wealth assists both materially and doctrinally. Thus all dharmas tend toward ascetic practice, because of being the dharma-realm. Since the Lord of the Teaching is of one substance with both Māra and Buddha, the Dharma-doors fundamentally interfuse the perverse and the orthodox; this is called possessing the complete śīla. What is termed 'expedients within the substance' and the meaning of 'spoken by Māra'—how could it not be so? To hear of Māra without alarm and to be free of attachment to the Buddha like this is indeed the efficacy of having roughly examined the threefold contemplation. The previous letter stated: 'Establishing all practices, guide and accomplish them by means of this contemplation.' This has good reason.

5.55

I have heard the master say: 'The samādhi of fiery radiance is the Dharma-door of ascetic practice.' When the kalpa-fire burns fiercely and the great chiliocosm is completely destroyed, who then experiences the Ultimate Bliss?

5.56

He answered: At the time of burning the body, is there definitely a person who experiences the Ultimate Bliss? At the time of the kalpa-burning, is there definitely no person who experiences the Ultimate Bliss? Therefore the *Vimalakīrtinirdeśa Sūtra* says: 'Although karmas of good and evil are not lost, there is fundamentally no agent or receiver.' The *Saddharmapuṇḍarīka* says: 'When it is consumed by the kalpa-fire, this land of mine is secure and calm, constantly filled with gods and humans, adorned with parks and palaces.' Because the ascetic practitioner is precisely the fundamental person, he is free of the marks of existence and non-existence; because the fundamental person is precisely the ascetic practitioner, it is not a phenomenon of arising and ceasing. The entirety of cultivation resides in the nature; the entirety of the nature constitutes cultivation. At this time and at that time, there is neither increase nor decrease; it is truly inconceivable. The substance of this samādhi is the unsurpassable person and dharma; penetrating the three periods of time and extending across the ten directions, formation, persistence, destruction, and voidness cannot alter its nature, and the disasters of water, fire, and wind have never departed from its function. Because the entire gold is made into utensils, and there are no waves apart from water, how could it merely encompass the single principle? It also completely gathers everything into the present thought. Therefore, the ocean of lands in the ten directions and the comings and goings across the nine ages together tend toward the single mind; this is called the wondrous samādhi. Taking ascetic practice as primary was originally meant to cure phenomenal evils and aid in opening up the cultivation of principle, serving as the final application of mind in the hope of creating superior pure karma. Since the primary and the auxiliary operate together, cultivation and nature are as one, reaching the Ultimate Bliss without departing from this mind. The previous letter stated: 'Accomplishing all matters, achieve them by means of this contemplation.' It is found right here.

5.57

Duke Wen, Yang [Yi]'s Thanks for Fazhi's Answers to the Three Questions

5.58

[Yang] Yi states: Recently I raised questions, and from afar I have received your instructional reply. Reverently hearing your definitive discourse, it especially cleansed my ignorant mind. It is indeed the ultimate discourse of dragons and elephants, continuing the heroic resonance of clouds and thunder. Understanding in accordance with it and reverently following its practice, it is sufficient to illuminate forms and emptiness and to merge mind and objects into one; rebirth occurs in accordance with one's vows, with blessings and wisdom both adorned. In receiving prediction upon the crown of the head, what delay could there be? I have attained the authentic flavor of the Dharma-milk. Nevertheless, within the reach of my vulgar learning, keeping my tongue tied is not permissible. Where there is doubt, one must contend, without regard to self and other; showing it face to face, one hopes to reach the fundamental source. As an echo moves following sound, manifested in responding; as mirror and fire instantly illuminate in accord, revealed in form and rule. Speaking in accord with principle demonstrates the swift release of the critical mechanism; interpreting in reliance upon sūtras savors the dregs in deep study. Yet as for transcending propositions and terminating negations, it remains ultimately distant and obscure. Discarding words and forgetting deliberate thoughts, how could one take up grasping at conditions? Only the ancestral style of Shaoshi, rooted in the smile on Gṛdhrakūṭa—a thought flittingly arising already strays from the path to the Western Heaven; motionlessly forgetting sentiments is precisely sitting in the cave of mountain ghosts. If there is cultivation and realization, one fears cutting one's flesh to make a wound; transmitting mind with mind points the finger for the moon. The path of self and other is severed; the ways of sentient beings and Buddhas are equal. Even if one takes it upon oneself directly, before it arrives it is already lost. Thus Huangbo gave painful blows of the staff to Linji, which took three times before he realized it on his own; the Boatman wielded his oar against Jiashan, who was suddenly enlightened in a single instant. If there were no probing and provocation at all, the ancestral style would then vanish. However, the verbal thrusts of Shaoshi seek accord with the Way; reverently receiving your instructions, I only accumulate deep veneration. I trust that in the intervals of guiding the assembly, you truly attain the joy of profound meditation. While not yet anticipating paying my respects in person, I only amass my devoted reliance. I respectfully present this letter of inquiry and thanks.

5.59

Fazhi's Further Letter Submitted to Duke Wen, Yang [Yi]

5.60

[Zhi]li reverently burns incense, washes the inkstone, and writes this letter to present to the Great Danapati, Director of the Palace Library. Zhili prostratingly reflects: Living in seclusion at the edge of the sea, remote and separated from the imperial court, I often contemplate the dignified bearing of Vimalakīrti, and repeatedly break through the expedient means of dhyāna. I respectfully reflect that the Great Danapati, Director of the Palace Library, early drew close to past Buddhas and has deeply realized non-arising. With your original vow perfuming your mind, you act as a great minister to protect the Dharma; thus you thoroughly comprehend both Confucianism and Buddhism, and attain both understanding and practice. Toward those who practice Chan and propagate the teachings, you give rise to thoughts of them as intimate friends and closest kin. In urgency for the Dharma and refinement in examining principle, in this present age you are truly unique! Yet Zhili's wisdom is not deeply realized, and my practice has not surpassed the ordinary. Having merely happened through a fellow monk to be mentioned unfavorably, I was at once granted an abundantly generous reception and specially favored with reviving kindness—recommended for a bestowed monastic robe, and honored for my lecturing vocation. Although this was not my original mind's desire, it indeed brought glory to the Great Teaching. Furthermore, from a mind of wondrous realization, you specially posed an unfathomable question, deeply wishing to elucidate the profound import and cause all to comprehend the Perfect school. Having received this stirring inquiry, how could I dare not reply? In truth, it was like trading gold for flour—it was utterly unlike an echo answering a sound; how could I have expected to receive your lengthy letter? Sent from afar to comfort this mountain heart, its purport and words are manifold, polishing and adorning beyond measure. Seeing your deep clarity regarding the true style of Shaoshi and looking up to your high embodiment of the esoteric import of Gṛdhrakūṭa, such transcendent awakening is truly matchless. Furthermore, moving your deep benevolence, you repeatedly bestow earnest exhortations that I fulfill the three-year repentance and temporarily preserve this body of the four great elements. In the Danapati's loving regard, you deem that it must be beneficial; yet according to this humble monk's reckoning, I know that success lies precisely in departing. This is truly because, examining the mind with the teaching and testing practice through conditions, although I cultivate the three contemplations, I have not yet destroyed the four Māras; although I exercise loving-kindness and compassion, views of attachment secretly arise. Without a boat to save the drowning, or claiming to be a physician while bearing disease—having no merit in saving and delivering, how could there be any benefit in curing? If one wishes to accomplish true transformation, one must speak of the pure realm. Therefore, relying on the Mahāyāna, I exclusively cultivate the wondrous repentance, relying on the pure realm of the bodhimaṇḍa and cutting off the miscellaneous conditions of worldly affairs—cleansing the mind with the five repentances, and perfuming the seeds with a single lecture, to aid the arising of the contemplation of non-arising, hoping to clarify the mind complete with virtues. Moreover, availing myself of the time before karmic consciousness declines, when the life of wisdom can certainly be spurred, I reverently fulfill my past vows and determinately choose rebirth [in the Pure Land]. For I reflect on the strong pulling force of present karmic retribution, and further fear being seized by ripening past calamities; thus I rely on ascetic practice, hoping to make it an auspicious condition. Using the power of my shallow understanding to guide the thoughts at the approach of death, extinguished without extinction, I cast off the body as if it were the final limit; born without birth, I penetrate to the original source and take the land. Aiming at this for forty years, I hope to fulfill it now; bearing bodies for hundreds of thousands of kalpas has, I reckon, all been cast away in vain. Hoping to fulfill the vow of an ordinary man, it is difficult to follow the words of a Mahāsattva. Although we miss meeting face to face in this life, in that land I will certainly attend your presence; I exclusively hope for the power of external protection to fulfill the aspiration of my original mind. Further reflecting on the vehicle of teachings I have practiced, I look up and rely on the shade of your grace to ensure that vehicle after vehicle will not be severed and that it will be heard everywhere. On this alone do I rely, looking up in hope of your consent. Zhili's characters do not form proper writing and my words do not form literature; hoping to express an ounce of sincerity, I could not allow another hand to write this. By this I recount my gratitude, hardly one or two in ten thousand. I prostratingly hope your compassionate regard will briefly deign to consider it. Respectfully submitted.

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四明尊者教行錄 — Classical Chinese