樂邦文類 2

English (machine translation) 2

Language: English

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Compiled by the Monk Zongxiao of Shizhi, Siming

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Prefaces and Postscripts (Thirty-Two Authors)

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Preface to the Poems on the Buddha-Mindfulness Samādhi, by Dharma Master Yuanwu, Huiyuan

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Preface to the Commentary on the Contemplation of the Buddha of Immeasurable Life Sūtra, by Chan Master Zhiyi

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Preface to the Comprehensive Eulogy and Commentary on the Amitābha Sūtra, by Dharma Master Ci'en, Kuiji

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Preface to the Commentary on the Amitābha Sūtra, by Dharma Master Gushan, Zhiyuan

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Preface to the New Commentary on the Amitābha Sūtra, by Dharma Master Jingjue, Renyue

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Preface to the Contemplation of the Buddha of Immeasurable Life Sūtra, by Chan Master Cijue, Zongze

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Preface to Exhortation to Uphold the Amitābha Sūtra, by Ciyun Repentance Master, Zunshi

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Preface to the Abridged Biographies of Rebirth in the West, by the same author as above

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Preface to the Ritual for Repentance and Vows for Rebirth in the Pure Land, by the same author as above

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Preface to the Two Gates of Practice and Vows for Resolving Doubts Regarding Rebirth, by the same author as above

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Preface to the Biographies of Rebirth in the Pure Land, by Chan Master Feishan, Jiezhu

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Preface to the Treatise on the Precious King of Buddha-Mindfulness Samādhi, by Dharma Master Caotang, Feixi

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The Inexhaustible Lamp of the Avataṃsaka Buddha-Mindfulness Samādhi, by Dharma Master Yuancheng, Yihe

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Postscript to the Inexhaustible Lamp, by Participant in Determining Governmental Matters Fan Chengda

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Preface to the Ritual of Worship and Repentance for Pure Karma, by Vinaya Master Dazhi, Yuanzhao

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Postface to the Diagram of the Nine Grades of the Contemplation Sūtra, by the same author as above

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Preface to the Treatise on Ten Doubts Concerning the Pure Land, by Judicial Commissioner Yang Jie

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Postscript to the Treatise on Ten Doubts Concerning the Pure Land, by Awaiting-Orders Chen Guan

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Preface to the Collection Resolving Doubts by Directly Pointing to the Pure Land, by Judicial Commissioner Yang Jie

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Preface to the Longshu Pure Land Text, by Principal Graduate Zhang Xiaoxiang

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Postscript to the Longshu Pure Land Text, by Chan Master Dahui, Zonggao

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Preface to the Collection of the Pure Land Jewel, by Vice Minister Wang Gu

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Postface to the Forty-Eight Vows, by Dharma Master Huijue, Qiyu

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Preface to Admonitions for the Pure Land, by Dharma Master Wuxing, Yuanying

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Preface to the Record of Self-Belief in the Pure Land, by the Old Man of Non-Achievement Wang Tian

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Postface to the Dharma Gate of Cultivating the Pure Land, by Vice Minister Mo Zhonggui

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Postscript to the Treatise on the Bright Teacher and the Superior Place, by Layman Duxing, Lin Hao

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Preface to the Record of the Changes of the Jeweled City, by Awaiting-Orders Chen Guan

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Preface to the Liturgical Text for the Death Anniversary Feast of Master Yuan, by Policy Reminder Shen Jun

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Preface to the Poems in Praise of the Ocean-like Assembly of the Pure Land, by Administrative Assistant Fang Jie

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Preface to the Lotus Society for Returning to the West, by Dharma Master Yuetang, Huixun

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Preface to the Publication of the Abridged Biographies of Rebirth through Practice and Vows, by Layman Kaian, Wu Keji

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Text of the Vow of the White Lotus Society on Mount Lu, by the Hermit Liu Yimin of the Jin

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The God of the Eastern Sea, by Liu Zihou of the Ministry of Rites under the Tang

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Postscript to The God of the Eastern Sea, by Duke Wenzhong, Su Shi

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Postscript to The God of the Eastern Sea, by Chan Master Juzhou, Baotan

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Text of Mourning for Gentleman-in-Waiting Wu on Painting the Buddha, by Duke Wen of the Tang, Han Yu

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Dharma Collection on Forming Societies, by Clerical Registrar Tonghui, Zanning

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Text of the Record of the Lotus Blossom Superior Assembly, by Chan Master Cijue, Zongze

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Text on Expedients for Preventing Retrogression in Buddha-Mindfulness, by the same author as above

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Text of Dedication and Vows for Buddha-Mindfulness, by the same author as above

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Text of Repentance and Vows for Buddha-Mindfulness, by Ciyun Repentance Master, Zunshi

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Text of Universal Exhortation on Forming the Lotus Society, by Commander-in-Chief Zhang [Jian]

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Joint Text of Vows of the Society for Aiding Rebirth in the West, by Dharma Master Zhengtong, Shiyou

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Text of the Ten Vows for Rebirth in the Pure Land, by Dharma Master Tongjiang, Zeying

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Eulogy on the Transformation Tableau of the Pure Land Painted in Gold and Silver Paste, by Li Bai, Hanlin Academician of the Tang

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Eulogy on an Embroidered Western Pure Land Tableau, by Bai Juyi, Vice Minister of the Tang

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Eulogy on an Embroidered Amitābha Buddha, by the same author

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Eulogy on the Western Pure Land, by Dharma Master Zhiyuan of Gushan

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Eulogy on the Buddha of Immeasurable Life, by Vinaya Master Yuanzhao of Great Wisdom

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Eulogy on a Painted Image of Amitābha, by Su Shi, Duke Wenzhong

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Eulogy on Amitābha Painted by Li Boshi, by Chan Master Huihong Jiyin

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Thirty Chapters of Eulogies on the Land of Peace and Joy, by Yang Jie, Judicial Commissioner

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Eulogy on Shandao's Amitābha Bodhimaṇḍa, by the same author

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Portrait Eulogy on the Patriarch of the White Lotus School, by the same author

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Chanting on Master Huiyuan in the Style of Chanyue, by Huang Tingjian, Grand Astrologer

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Eulogy on Dharma Master Huiyuan, by Cheng Ju, Supervising Secretary

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Eulogy on Tao Jingjie, by the same author

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Eulogy on Xie Kangle, by the same author

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Eulogy on Daoist Priest Lu, by the same author

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Self-Farewell on the Verge of Departing, by Dharma Master Youyan of Zha'an

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Preface to the Poems on the Samādhi of Buddha-Mindfulness

The preface states: What is the samādhi of buddha-mindfulness? It refers to focusing the thoughts and stilling conception. When thoughts are focused, the intention is unified and unfaltering; when conception is stilled, the breath is emptied and the spirit is luminous. When the breath is emptied, wisdom calmly shines; when the spirit is luminous, there is no obscurity it does not penetrate. These two are inherently mysterious tallies: bringing them into unity produces efficacy. Therefore, resting reverently in tranquil seclusion, one responds to things and communes with the numinous. Directing the mind solely with rectitude, in motion one enters into the subtle. Even when relying on cultivation to concentrate the spirit and accumulating habituation to transform nature, it is still like this—how much more so for one who resides like a corpse and sits in forgetfulness, profoundly harboring the utmost ultimate, whose wisdom drops away the universe and who silently treads the Great Way! / Allow me to speak of its beginning. When a bodhisattva first ascends to the rank of the Path and merely peeks into the mysterious gate, his substance is quiet and non-active, yet there is nothing he does not do. When it comes to his spiritual transformations, he causes length and shortness to alter their regular measures, and magnitude and minuteness to invert mutually; the three luminaries reverse their beams to shift their illumination, and heaven and earth roll up and enter his bosom. Furthermore, the names of the various samādhis are extremely numerous; yet for one of high efficacy and easy progress, buddha-mindfulness is paramount. Reaching the utmost mystery and the ultimate tranquility, the honorable title is 'Tathāgata.' The spiritual essence unites with transformations, responding without fixed direction. Thus, those who enter this concentration now become oblivious and forget knowledge, relying on the objective support to form a mirror. When the mirror is bright, internal illumination reflects back and forth, and forms and images arise therein; what cannot be reached by ears and eyes is heard and seen here. Thereupon, beholding the profound, congealed, and empty substance of the mirror, one awakens to the numinous characteristics being calm, unified, clear, and bright. Naturally discerning the striking of mysterious sounds, when the mind listens, the defiling encumbrances are ever dissolved and stagnant sentiments thaw into radiance. Were it not the utmost marvel under Heaven, who could take part in this? / Viewing it from this, the response of a single glimpse discloses the deep coverings of long habituation and clears away the heavy delusions of the dim world. If compared with the objective supports of common men's various concentrations, their superiority and inferiority need not even be discussed, for it can be known right where one dwells. Therefore, all these worthy gentlemen of sincere devotion contemplated the concordance of a single measure; they lamented the declining shadows of fleeting moments and feared that future provisions were not yet accumulated. Thereupon, washing their minds in the Dharma hall and adjusting their lapels toward the pure orientation, they forgot sleep at midnight and were diligent from morning till dusk, hoping that the merit of their upright attainment would communicate the aspirations of the three vehicles, crossing over beings at the ford to proceed together with the nine streams. Looking upward to grasp what leaps forward, they were stirred to pull out the reeds; looking downward to guide those advancing moderately, they held the whip behind them. Looking over the writings of these multiple compositions, how could they merely be literary verses? (Mount Lu Collection. It also records Wang Qiaozhi's poem on the samādhi of buddha-mindfulness; see fascicle 5 below.)

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Preface to the Commentary on the Sutra on the Contemplation of the Buddha of Immeasurable Life

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By Great Master Zhiyi of Tiantai

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Now, the Land of Bliss versus the realm of suffering, gold and jewels versus mud and sand, looking upon the flower ponds from the womb-prison, or comparing jade trees to bramble thickets—these indeed stem from the mind's division into defiled and pure, whence one sees the ascent and descent between the two lands; and from practices parting into good and evil, whence one observes the coarseness and subtlety of the two realms. By analogy, when the form is upright, the shadow is straight; when the source is murky, the stream is turbid. Thus we know: if one wishes to be born in the Land of Utmost Bliss, one must cultivate the sixteen wondrous contemplations; if one aspires to see the World-Honoured One Amitābha, one must practice the three kinds of pure karma. Yet, transformation progresses gradually through circumstances, and teaching arises by relying on conditions. Therefore, when King Ajātaśatru committed matricidal rebellion and Vaidehī sorrowfully pleaded, the Great Sage bestowed his compassion, taking advantage of the occasion to expound the Dharma. He radiated jade marks to shed luster, and raised a precious terrace to display auspicious signs. Although he broadly revealed the precious realms, the principal focus returned to Peaceful Nurture. He enabled the conditioned beings of the degenerate age to follow these wondrous contemplations: the setting sun suspended like a drum serves to mark the direction of sending forth thoughts; the vast water freezing into ice truly represents the ground of lapis lazuli; the wind singing through the precious leaves mingles in harmony with the heavenly music; the waves rippling in the golden canals resonate together with the sutras. One contemplates the fleshy uṣṇīṣa to behold the attendants, and is mindful of the white curl between the brows to see the Tathāgata. When their eyes close and life draws to a close, they leap high onto the precious terrace; as the seal breaks and the pattern forms, they are born by transformation seated upon golden lotuses. In accord with the three grades, they cross obliquely; surmounting the five sufferings, they gallop far away. This may well be called the vital art of the subtle practice and wondrous contemplation of the Supreme Way.

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This sutra takes mind-contemplation as its principle and true mark as its substance. As for the words 'The Buddha Speaks of the Contemplation of the Buddha of Immeasurable Life,' 'Buddha' is the supreme realm to be contemplated; raising the primary reward encompasses the circumstantial fruition, and narrating the converting master includes the retinue of disciples. Although the contemplations are sixteen, mentioning the Buddha makes it complete; hence it is called 'The Buddha Speaks of the Contemplation of the Buddha of Immeasurable Life.' 'Sutra' means standard and constancy, because it came from the golden mouth of the Sage.

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Preface to the Comprehensive Eulogistic Commentary on the Amitābha Sutra

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By Dharma Master Kuiji of Ci'en

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Considering that the Principle transcends all verbal expressions, how could it be subsumed by the three vehicles? Wisdom perfects the myriad virtues, not something that the ten stages can fathom. He spread the cloud of compassion to shelter the four types of birth, and sprinkled the rain of Dharma to ferry across the nine realms of existence. Because of this, he descended his spirit into Tuṣita and left his traces of birth in Kapilavastu; he grew weary of sensual pleasures in the royal palace and attained the true and constant under the Bodhi tree. Truly, because the karma and delusions of sentient beings and the partisan hordes of Māra grow ever stronger, churning the sea of suffering to open the three evil paths, sinking the boat of compassion, and swallowing the myriad virtues, he therefore raised high the net of teaching and pointed directly to the Pure Realm. This is the mysterious gateway to entering sagehood, the wondrous track for transcending the ordinary. The tenfold pure lands are graded according to ranks and stages; the nine-graded lotus terraces correspond to the capacities and aptitudes in succession. How vast! It leaves far behind the gates of emptiness and existence, standing out uniquely beyond annihilation and permanence. 'Buddha' means the path of awakening is already perfected. 'Speaks' means expounding the Dharma with a compassionate mind. 'Amitābha' means immeasurable life. 'Sutra' means constancy, standard, subsuming, and stringing together: 'constancy' means unchanged through a hundred kings; 'standard' means an identical rule across a thousand generations; 'subsuming' means embracing all explanations; 'stringing together' means interconnecting wondrous principles. Therefore it is called 'The Buddha Speaks of the Amitābha Sutra.'

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Preface to the Commentary on the Amitābha Sutra

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By Dharma Master Zhiyuan of Gushan

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Now, the substance of the nature of the mind is luminous and still, one and nothing more; in it there is neither ordinary nor sage, neither circumstantial nor primary, neither long nor short, neither pure nor defiled. When it responds to things and changes according to conditions, it becomes the six ordinary realms, the three sage realms; it has circumstantial rewards and primary rewards. Once circumstantial and primary rewards arise, then lifespans have length and shortness, and realms have purity and defilement. Our Buddha, the Great Sage, attained the unity of luminosity and stillness. He then borrowed the path of loving-kindness and lodged in compassion, intending to herd the host of the deluded back to their origin. Thereupon, having no body, he manifested a body; having no land, he manifested a land. Extending their lifespan and purifying their land, he caused them to rejoice; shortening their lifespan and defiling their land, he caused them to feel revulsion. Once they both rejoice and feel revulsion, the policy of gradual inducement proceeds. Therefore, Śākyamuni manifested a finite lifespan and adopted a defiled land—was it not to cause them to feel revulsion? Amitābha manifested immeasurable life and adopted a pure land—was it not to cause them to rejoice? The former subdues them, and the latter gathers them in, causing them to return to the origin and comprehend their nature. Thus, does not the Vimalakīrti Sutra mean this when it says: 'In accord with the sentient beings to be subdued, he takes a Buddha-land'? Although the precious towers and golden ponds serve as visual pleasures for the eye, they are not forms of deluding licentiousness, but enable one to realize mind-only without external objects. Although the wind in the trees and the birds' singing bring delight to the ear, they are not discordant sounds, but enable one to be mindful of taking refuge in the Three Jewels. When it is like this, returning to the luminous and still substance is like turning one's palm; as the sutra says: 'All sentient beings born there are avaivartika'—this is it. How great! The Sage's skillful means are just like this! For this reason, though the various sutras stand in dense array, they singularly praise the Pure Realm; does this not have a profound purpose? 'The Buddha Speaks of the Amitābha Sutra'—is it not what is meant by this singular praise? I cherish its concise language and clear principles, its brief text and comprehensive treatment of matters, well able to guide those who have strayed and instruct the ignorant. Thereupon, following the school of Nāgārjuna and conforming to the explanations of Zhiyi, I have composed an exegesis relying on the sutra to clarify the principles. As for investigating the profound and examining the minute, how could I dare claim to do so? I merely hope it may assist the true tradition and benefit later generations.

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Preface to the New Commentary on the Amitābha Sutra

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By Dharma Master Renyue Jingjue

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Someone asked: 'Space is boundless and worlds are immeasurable; among them there are ordinary and sage, pure and defiled. Why is it so?' I answered: 'It is so because of false thoughts. The true is not like this. When the Buddhas realize the true, the realms of space shatter. As for the matter of the response and transformation bodies and lands, they too are felt in accord with the false thoughts of sentient beings. It is meant to cause them to transform the ordinary into sagehood, abandon defilement to proceed toward purity, and only then be purely identical to the realization of the Buddhas. Alas, sentient beings have been deluded for long! Therefore our Buddha, the Benevolent Sage, aroused causeless compassion and appeared in the Sahā World, opening various gates of salvation through diverse skillful means. Thence he set forth the teachings in five periods and bestowed the Path through the three vehicles; though the sudden and gradual differ, they converge in the Principle. For those whom our Buddha had not yet saved and whose salvation lay with another Buddha, he spoke of Maitreya being in the Stage of Succession, of Amitābha being in Utmost Bliss, and even of the pure Buddha-lands of the ten directions, displayed like mirror-reflections and guiding like bridges and ferries, so that according to their fitness, there was benefit in going forward. Yet, although the Stage of Succession is near, the ten directions are all distant; the Mahāyāna sutras all universally praise Utmost Bliss as the highest and Amitābha as the supreme. The circumstantial and primary rewards being extraordinary and the lifespan furthermore being long, those sentient beings who believe and vow to be born there are many; traces of spiritual transformations shine brightly in the texts. The Buddha said: "In the future when the Dharma is extinguished, only the Sutra of Immeasurable Life will remain in the world for a hundred years." Tiantai said: "You should know that that Buddha has a special affinity with this evil world." / For this sutra, Dharma Master Ci'en formerly composed an exposition; there is also a commentary manuscript that likewise bears the name of Master Kuiji. It is traditionally said that this was circulated falsely under his name by an anonymous master. When collating their texts and purports, they are in fact largely identical with minor differences. When the sentences and sections by Zhongyongzi of Gushan appeared later, they were widely circulated at the time. Because he wielded his brush while ill, his words were concise and the meanings brief; in his general explanations, he seemed not to have fully reached the exposition of the Vaipulya. I, clumsy as I am, have explored the teachings of Zhiyi for quite a number of years. I often wished to recapitulate this text using our school's essential doctrines combined with the various Pure Land explanations; but secretly avoiding people's many jealousies, my aspiration was not fulfilled. Nearing the age of sixty, I retired to my old garden. Reverently reflecting that Guanxiang of Yuquan wielded his rhinoceros-horn whisk for ninety days to repay kindness, and Zongmi of Guifeng offered the Ullambana basin in the seventh month to contemplate filial piety, I recollected and drew from their pure fragrance and finally took up the brush. The work completed, I divided it into upper and lower fascicles and titled it "New Commentary" to distinguish it from the old chapters. As for the writing lacking polish, how could I dare rival the previous treatises? Yet if the principle beneath the words roughly communicates the Great Way, I would not yield either.'

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Preface to the Sutra on the Contemplation of the Buddha of Immeasurable Life

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By Chan Master Zongze Cijue

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Now, the ocean of correct and universal knowledge arises from the thoughts of the mind; the realms of the various Buddhas are pure lands conforming to the mind. If this is so, then Amitābha, the supreme sage, is not separated from ordinary mortals below; though the Land of Ultimate Bliss is far away, how could it be apart from the mind? Therefore, by mindfulness of the Buddha one immediately beholds the Buddha; by seeking rebirth one is forthwith able to attain rebirth. As for the Contemplation Sūtra: with the mind of the dharmadhātu it illumines the realm of the true mark; the three pure karmas clarify the correct causes of dharmic practice, and the sixteen wondrous contemplations serve as the expedients of quiescent illumination; the dharmakāya and the transformation body accord with one's capacity, and the circumstantial reward and primary reward are contemplated together. On this account, Vaidehī experienced great awakening and received the prediction of rebirth. The Buddha, the World-Honoured One, personally enjoined its reception and preservation, expounding these matters extensively. When this sūtra was transmitted to this land, people rarely circulated it; without those of perfect capacity, who could set forth the gift of Dharma? The monk Qiongan of Changshan and others, pitying sentient beings whose daily lives never transcend mundane toil, and lamenting that this wondrous realm is boundless, wished to serve as guides: with united minds they carved the printing blocks, hoping that it would be broadly received and maintained. If not of the same company as Mahāsthāmaprāpta, they are indeed of Master Yuan's ancient society. I merely extend this preface as an introduction, to announce this everywhere to those who have not yet heard.

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Preface Exhorting the Upholding of the Amitābha Sūtra

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By Ciyun, Repentance Master Zunshi

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Although the words and sentences of this sūtra are concise, its purport is the same as that of the larger version; the supreme sage adapted to conditions, and there is only the difference between extensive and abridged. Circumstantial and primary rewards, host and companions are completely furnished therein; the models of vows and practices surpass all other teachings; its diction is concise yet its meaning vast; reciting it is easy while its merit is abundant—truly it rests in this! First, it extensively praises the circumstantial and primary rewards to lead beings to seek them joyfully. Second, it adduces the agreement of the six directions to instruct and encourage them to engender faith. Third, it presents the difficult to illustrate the easy, causing hearers to know where to take refuge. Regarding the first, extensively praising the circumstantial and primary rewards: first it praises, and next it exhorts the cultivation of vows and practices. From 'The Buddha told the elder...' onward, it marks and establishes what is praised. From 'For what reason is that land named Ultimate Bliss...' onward, it first praises the circumstantial reward: namely, jeweled nets adorning the heavens, jade trees towering over the earth (one); pools flowing with the eight virtues, lotuses radiating the four lights (two); heavenly music sounding during the six periods of the day, robes scattering flowers across countless millions of lands (three); other birds expounding the factors of awakening, wind in the trees transmitting the sound of the Dharma (four). From 'Śāriputra, what do you think...' onward, it extensively praises the primary reward: first praising the eighty thousand marks and features of the teaching master, citing the radiance to subsume them completely; merits are analogized to the sands, and lifespan is stated to encompass them all. His having attained buddhahood ten kalpas ago eliminates past and future to resolve doubts (the above concerns the teaching master). From 'Moreover, Śāriputra...' onward, it praises his retinue. Though the śrāvakas are numerous, all have engendered the great resolve; as for the bodhisattvas being plentiful, they mostly dwell in the position of one life away from buddhahood. Those reborn all return to the definitely determined stage; taking to this path, they forthwith participate in non-retrogression (the above concerns the retinue). Next, from 'Sentient beings who hear this...' onward, it exhorts the cultivation of vows and practices: first vows, then from 'one cannot, with few roots of goodness...' onward, cultivating practice for one day and so forth, which depends precisely on the depth of the mind's application and not on evaluating the length of time; one ought to comply with single-mindedness without distraction. From 'When that person approaches the end of life...' onward, it clarifies the attainment of the result. From 'I, seeing this benefit...' onward, it concludes the exhortation. Next, from 'Just as I now...' onward, the second part adduces the agreement of the six directions to instruct and encourage the engendering of faith: first adducing the agreement, then from 'What do you think...' onward, exhorting faith, which is also an exhortation to uphold. From 'Just as I now...' onward, the third part presents the difficult to illustrate the easy: attaining the Way in the five turbidities is difficult, while cultivating practice in the Pure Land is easy; both are as in the text. Please first become thoroughly familiar with the sections and paragraphs, and only then recite the text; then the beginning and end will have proper order and effort will not be wasted in vain. If, in the clear dawn or quiet night, one withdraws sight and hearing to sit upright, chanting with the mouth while the mind wanders free, letting the spirit roam in the profound depths, defilements and burdens will be cleansed away, and one will not be confused about the pure realm. That the broad tongue exhorted its upholding—how could it be otherwise?

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Preface to the Abridged Biographies of Those Reborn in the West

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By the same as above

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Regarding the Western Pure Land: with jade forests, jeweled nets, pearl pavilions, and beryl pools, it surpasses the myriad lands within the white curl of the brow, radiating a thousand beams of light across sand-like realms. Praised in unison by all Buddhas, revered by the assembly of sages, Samantabhadra and Mañjuśrī all vowed to be born in that land, and Vasubandhu and Maitreya both pledged to go to that quarter. If it is so even for the great sages, how much more so for ordinary people! As for dispersed causes and concentrated karma, small goodness and great fortune: one cuts across the five paths to gallop afar, and looking up to the nine grades, ascends high, going straight to sarvajñā without falling back into retrogression. Therefore that Buddha's original vow states: 'If, when I attain buddhahood, the sentient beings of the ten directions with utmost mind of faith and joy desire to be born in my land, down to ten recitations, should they not be born there, may I not attain correct awakening; excluded only are those who commit the five heinous sins and revile the correct Dharma' (the five heinous sins are shedding the Buddha's blood, disrupting the harmonious saṅgha, killing an arhat, killing one's father, and killing one's mother). Now, being fortunate enough to be free of heinous sins and not to revile the Mahāyāna, how could any vow or petition fail to be fulfilled? Moreover, the Sixteen Contemplations states: 'Those of the lowest birth of the lowest grade possess all manner of sins—the four gravest offenses, the five heinous sins, and slandering the Vaipulya teachings. When the fires of hell appear, if they invoke the Buddha ten times, the fierce fires of hell turn into a cool breeze, and they immediately attain rebirth in that land.' This, then, also permits those guilty of heinous sins to attain rebirth through ten recitations; how much more so for those without such sins? Inferring from this, each should have faith in oneself. All who vow to be born will without exception have their hearts' desires fulfilled. Therefore, the Tiantai Master of Wisdom praised on the verge of death, saying: 'The forty-eight vows adorn the Pure Land; with lotus pools and jeweled trees, it is easy to go there, yet there is no one. Even when the fiery chariot appears, one who repents in a single thought can still attain rebirth; how much more so for those who cultivate with precepts and samādhi! The power of the path of pure practice is truly not in vain.' Furthermore, the original vow states: 'If sentient beings of the ten directions hear my name, fasten their mindfulness on my land, and transfer merit desiring to be born, should it not be fulfilled, I vow not to become a Buddha.' Furthermore, one should evaluate the duration of the karma and practice: if one who has faith and joy for ten recitations can still be born in that land, how much more so one who has faith and joy for a day, how much more so one who has faith and joy for a month, a year, or an entire lifetime! Furthermore, one should evaluate the gravity of expiating sins: a single thought eliminates the heavy sins of birth and death of eighty billion kalpas (the heavy sins are the aforementioned five heinous sins); if expiating sins by a single thought of invoking the Buddha is already thus, how much more so the sins expiated by ten recitations? How much more so the sins expiated by buddha-mindfulness for a day, a month, a year, or an entire lifetime! When even heavy heinous offenses are expiated, how much more so minor offenses? Furthermore, one should evaluate the superior and inferior characteristics of the merit of buddha-mindfulness compared to other roots of goodness: the sūtra states, 'If a person were to make offerings of the four requisites of the finest quality to arhats and pratyekabuddha sages filling a great trichiliocosm, the merit obtained would not equal that of a person joining their palms together and once saying "Namo Buddhāya". The merit of those sages of the great chiliocosm, even if multiplied a hundredfold, a thousandfold, a hundred-thousand-fold, or by any calculation or metaphor, could not match it; the merit of one who invokes the Buddha's name once is immeasurable.' If the merit of invoking the Buddha's name once is already like this, how much more so for one who is mindful of the Buddha ten times? How much more so the merit obtained by one who is mindful of Amitābha Buddha for a day, a month, a year, or an entire lifetime! Furthermore, one should know that a person of buddha-mindfulness is peaceful and secure in this present life, protected by all sages, and free from all calamities and disasters. Now let us closely evaluate the customs of the present age, where people compete to sacrifice to ghosts and spirits, seeking their blessings and protection in hopes of obtaining peace and security: believing in heterodoxy and killing living beings, they commit sins and form enmities; there is certainly no auspicious fortune that can benefit people, but only the vain invitation of retribution in the hells of future lives. The Book of Changes states: 'A family that accumulates unwholesomeness will surely have remaining calamities.' Taking life and harming living beings, inheriting sacrificial rules from ancestors, has not been a matter of one morning or one evening; is it not accumulating unwholesomeness? How could there be any doubt about calamities and blunders? If one says taking life is not unwholesome, why then have emperors of ancient and modern times transformed the world with benevolence, overcome cruelty, abolished killing, and let birds and fish fulfill their nature to enter the realm of longevity, all of which is called wholesome? Yet the methods of sacrifice—the Vedas of India and the sacrificial canons of China—have not escaped worldly discourse; they are truly expedient means to lure the vulgar. Although the Duke of Zhou spoke of serving spirits, he did not comprehend the way of the assembly; how could Confucius serve ghosts? They were simply deluded about the source of the six destinies. The classic of Laozi was already mixed among the nine schools; Zhuangzi had not yet shifted among the hundred masters. Only what is distinguished by the Buddhist school exhausts its principle in every detail: the heavenly destiny is on high, human beings dwell next, asuras dwell in the middle, and ghosts and animals are below. Now, for humans to serve ghosts is like bowing one's head to reach one's feet, or putting down the lord to serve the commoners; how could anything be more inverted? Moreover, ghosts have heterodox powers; if one serves them for a long time, drawing near to their kind, at death one falls among them; how deluded is the world! Furthermore, the Great Master of the Three Realms, the Kind Father of Ten Thousand Virtues: those who take refuge in him have their sins eliminated, and those who esteem him have blessings engendered. Various sūtras expound in full that if one can temporarily take refuge in the Three Jewels and uphold the name of a single Buddha, one will obtain ten kinds of excellent benefits in the present life: First, day and night one will constantly be invisibly protected by all devas, mighty spirit generals, and retinues [as numerous as] the sands of the Ganges. Second, one will constantly be accompanied and protected by the twenty-five great bodhisattvas, such as Avalokiteśvara and others, and all bodhisattvas. Third, one will constantly be protected and kept in mind day and night by all Buddhas, and Amitābha Buddha will constantly emit light to gather in this person. Fourth, all evil ghosts, whether yakṣas or rākṣasas, cannot harm them, and all poisonous snakes, poisonous dragons, and poisons cannot afflict them. Fifth, one will never suffer any calamity of fire, calamity of water, enemy thieves, knives and arrows, prisons and shackles, or premature and wrongful death. Sixth, all previously committed sins will be extinguished, and the lives of those killed who bear enmity will receive liberation and hold no further grievances. Seventh, dreams at night will be upright, or one may dream of the supreme and wondrous physical form of Amitābha Buddha. Eighth, the heart will always be joyful, the complexion glowing and lustrous, energy and vitality abundant, and whatever one does will be auspicious. Ninth, one will constantly be revered, offered to, and joyfully prostrated before by all people of the world, just as they revere the Buddha. Tenth, at the end of life, the mind will be without fear, mindful and joyful, and one will behold before one's eyes Amitābha Buddha and all the holy assembly holding a golden lotus pedestal to welcome and lead one to rebirth in the Western Pure Land, where one will experience supreme and wondrous joy to the end of the future. Let all wise people please observe the worldly blessings and merits obtained in the present life by buddha-mindfulness: how could it be the same as the sacrificial practices of worldly people, which have no blessings in the present and bring suffering in the future? Furthermore, one should believe that all Mahāyāna scriptures praise the adorned Pure Land of the West and exhort rebirth there. In the various sections and sūtras of the Avataṃsaka, Vaipulya, Prajñā, Lotus, and Nirvāṇa, they all demonstrate the characteristics of practice and praise the merit. Moreover, the bodhisattvas Vasubandhu and Nāgārjuna each composed treatises praising the Pure Land. Furthermore, the various Dharma masters and Chan masters of this land each composed treatises and commentaries to glorify and praise the West: Dharma Master Dao'an's Treatise on Rebirth in six fascicles; Dharma Master Huiyuan's Commentary on the Contemplation Sūtra in one fascicle; Tiantai Zhiyi's Treatise on Ten Doubts, Commentary on the Contemplation Sūtra, and Commentary on the Amitābha Sūtra, each in one fascicle; Chan Master Daochuo's Collection of Peace and Joy in three fascicles; Upādhyāya Shandao's establishment of the five-assembly teaching to exhort people to buddha-mindfulness, his Commentary on the Contemplation Sūtra in one fascicle, his Twenty-four Praises, and Liturgy for the Six Periods of the Day in one fascicle each; Dharma Master Huaigan's attainment of the buddha-mindfulness samādhi, his Treatise Resolving Doubts in seven fascicles; Tripiṭaka Master Cimin's Compassion Collection on the Pure Land in three fascicles; Dharma Master Ci'en's Commentary on the Amitābha Sūtra in two fascicles; and State-protecting Śramaṇa Chengguan's Commentary on the Contemplation Sūtra in one fascicle. Who, hearing this praising, guiding, and exhortation to rebirth by all the holy ones, would not have faith and joy—except for those unworthy persons who are foolish, blind, and without wisdom? Here, furthermore, I cite thirty-three items of evidential verification regarding eminent men and women, both monastic and lay, of the Western Heaven and Eastern Xia from antiquity to the present who attained rebirth, presenting them in full to all worthy and eminent persons of the future, with the vow that we may attain rebirth together.

2.92

Preface to the Ritual of Repentance and Vows for Rebirth in the Pure Land

2.93

By the same as above

2.94

Considering that the Buddhas pity sentient beings for their delusion and blindness, and devise many expedients to guide and rescue them, it is only the pure karma of Peaceful Nurture that is swift, direct, and practicable to cultivate. The Mahāyāna sūtras all disclose this essential point, and not one of the Buddhas of the ten directions fails to praise it. If the four assemblies of monks [and nuns] as well as good men and women, whether possessing intact or defective sense faculties, wish to swiftly shatter all darkness of avidyā, and wish to extinguish forever the grave sins of committing the five rebellious acts, the ten unwholesome deeds, and breaking the prohibitions, as well as the remaining minor faults, they should cultivate this practice. If they wish to restore the purity of the major and minor precepts, obtain the buddha-mindfulness samādhi in the present, and fully possess all the pāramitā gateways of the bodhisattvas, they should study this practice. If they wish at the approach of death to be free from all terrors, with body and mind secure, peaceful, and joyfully content as though returning home; with light illuminating the chamber, extraordinary fragrance and heavenly music; with Amitābha Buddha, Avalokiteśvara, and Mahāsthāmaprāpta appearing before them, bringing a purple-gold dais and extending their hands to welcome and guide them; cutting horizontally across the five destinies, galloping far through the nine grades; casting away feverish afflictions to rest in pure coolness; reaching non-retrogression upon first departing dusty toil, and attaining the forbearance of non-arising without undergoing kalpas of time—they should study this practice. If they wish to cultivate a small practice yet evoke a wondrous retribution, to have all the Buddhas of the ten directions simultaneously offer praise and bestow present predictions [of buddhahood], to make offerings to countless Buddhas in a single thought-moment and immediately return to their native realm to sit and take meals with Amitābha, discuss the Dharma with Avalokiteśvara, and walk stride for stride with Mahāsthāmaprāpta; with eyes and ears seeing and hearing with penetrating clarity, bodily size immeasurable, flying through the void at will, knowing past lives clearly, seeing everywhere the five destinies like images on a mirror's surface, and entering inexhaustible samādhis in thought after thought—since praises such as these can never be exhausted, one ought to cultivate this supreme Dharma. All that has been spoken is true and not vain; the Buddhas of the ten directions extend their broad and long tongues to praise this matter so as to show it is without falsehood. How could we dare not believe the Buddhas? Now, drawing from the various Pure Land sūtras, this liturgical practice is established. If you wish to know more broadly, consult the sūtras for further benefit.

2.95

Preface to the Two Gateways of Resolving Doubts and Cultivating Practice and Vows for Rebirth

2.96

By the same author as above

2.97

Now, as for the jeweled land of Peaceful Nurture, it is praised by the Great Awakened One, where the three grades ascend high. At evening the golden blossom conceives [the reborn], compared to which the aligned constellations are but a fleeting drop in the ocean; at dawn they disport in the jade pond, where the lamps of the world [i.e., buddhas] are hard pressed to serve as an analogy for the sands of the Ganges. Truly, because those from the ten directions come here and those of the four modes of birth find benefit in going there, although it radiates light to show itself everywhere, in the end people bow their heads and exclusively seek it. Therefore, from India to the Imperial Realm, viewing the past from the present, there the great worthies and supreme sages all gave voice to elegant writings to form a pact, while here awakened virtues and grand scholars all wielded their brushes to make their vows. From this, dedications of merit have continued unbroken, chanting and responding following one another; it is truly the grand thoroughfare of virtue and the direct ferry to eternal bliss. Yet in the world, many have only recently taken up the monastic robes and do not recognize the directions and boundaries; suddenly encountering those seeking the ford, they cannot refrain from making empty claims: some bare their arms and push it aside as a lesser teaching, while others laugh loudly and dismiss it as an expedient vehicle. Because their words run counter to the scriptures, people are confused about the constant canons. Does not the *Changes* say: 'When one resides in his chamber, if his words are unwholesome, then those beyond a thousand li will oppose them'? How much more so for those near at hand! Thereupon I have presumed to compose *The Two Gateways of Resolving Doubts and Cultivating Practice and Vows for Rebirth in the Pure Land*. The phrasing falls short of refinement, but the principles may contain correctness—just as one clearly distinguishes beans from wheat and draws from the Jing and Wei rivers to permanently separate them, felling the foul-smelling forest of eraṇḍa trees and planting the fragrant trunks of candana. Faith, understanding, practice, and vow, tracing from the beginning to the end, fully presented in no more than a few thousand words: it is truly these two gateways.

2.98

Preface to the Biographies of Rebirth in the Pure Land

2.99

By Chan Master Jiezhu of Feishan

2.100

When the assembly of sages and worthies had completely gathered in the Anāthapiṇḍada Park, at that time no one in the assembly uttered a single word of request. The Tathāgata abruptly addressed them, saying: 'Passing from here to the west beyond a hundred thousand koṭis of lands, there is a Pure Land. That land is vast and extensive, adorned with hundreds of treasures.' He also said: 'If sentient beings contemplate it and are mindful of it, seeking to be born there, all will have their wishes fulfilled.' Commentators say: the twelve divisions of the canon encompass all existence, and this is the division of spontaneous preaching without request. What is its meaning like? It is like a mother cradling an infant: not waiting for its request, she only looks after its hands and feet, nursing and feeding it, and embracing it to her bosom. Yet, when the Tathāgata abandoned Tuṣita and descended to Kapilavastu, he preached the Dharma for fifty years, pouring out compassion to nurture and sustain, bestowing teachings according to individual capacities. During that time, the nagas, devas, Śakra, and Brahmā, the śrāvakas and pratyekabuddhas, and the great bodhisattva assemblies gave up their heads, eyes, marrow, and brains, and cast aside their kingdoms, cities, and precious treasures, repeatedly and earnestly making the three requests more than once. The Tathāgata would sometimes decline, sometimes remain silent, or say 'Stop, stop!' and refrain from speaking. But when it came to this, he spoke spontaneously, truly grieving that the ordinary beings of the five turbidities wander aimlessly without rest for long kalpas. Now, if one wishes to feel revulsion toward the five turbidities and aspire to be born in the Pure Land, it must lie in single-minded mindfulness. When the expression of mindfulness reaches its utmost, it fastens onto visualization; this is why the sixteen contemplations serve in turn as aids. The sūtra states: 'The ocean of correct and universal knowledge of all Buddhas arises from mental visualization.' What is the reason for this? It clarifies the beginning, pointing out that it is achieved through gradual progression. Practice begins with cultivation, wisdom begins with training, and the unsurpassable ultimate fruit begins with the profound mind. The profound mind is that which is steadfast and cannot be uprooted; thus a single thought-moment turns away the suffering of the three wretched realms, and ten thought-moments ascend the lotus flowers of the nine grades. Although this is mutually set forth and elucidated in all the Mahāyāna and Vaipulya sūtras, it is not merely expressed and revealed in a single sūtra. Since the Han and Wei dynasties, those with sincere yearning directed toward the west were scarcely heard of; this was truly because the Great Dharma had only just begun to flow and the scriptural texts were not yet complete. During the Western Jin, when Liu Yao plundered and disrupted the capital of Luoyang, Sengxian took refuge in Jiangdong, and for the first time, through three causal conditions and vows, suddenly experienced auspicious marvels. Yet, because his earnest aspirations encountered a chaotic age, his enduring influence and supreme achievements were at times unheard of by later generations. At the end of the Eastern Jin, Master [Hui]yuan rested his traces at Mount Lu. Like-minded Dharma masters such as Shi Daobing, Zhu Daosheng, and Buddhayasas, along with lay notables such as Liu Yimin, Lei Cizong, Zhou Xuzhi, and others, numbering one hundred and twenty-three people, formed a fellowship beyond worldly affairs and gathered together in admiration of the lofty tradition. Huiyuan, considering that this illusory gathering could not be permanently maintained and that a body roaming in a dream could not endure for long, pointed to the Realm of Immeasurable Life and bound their fellowship for a distant voyage there. Having done so, he further stated: 'That realm is pure, without the three wretched realms and the six destinies. Sentient beings who take refuge in it and are born there without exception are guided by jeweled banners, and their forms are received upon golden lotuses.' Thereupon they mutually called it the Lotus Society. The current reference to the 'Lotus Society' indeed originated with this. At times it was also called the Pure Society, its meaning being equally comprehensive. From Huiyuan onward, the cultivation of the Pure Land flourished ever more; thus the Song had Tanhong, the Qi had Huijin, the Liang had Daozhen, and during the Li Tang dynasty there repeatedly appeared individuals of sharp awakening and comprehensive discernment, such as Daochuo and Shandao. Living in the remnants of the Semblance Dharma age, I have encountered the Buddha's bequeathed teachings, and I have cherished the pure karma for many years. I have always regretted that the deeds of former worthies were scattered across various biographies and lost in different eras, unable to be classified together and clearly seen in order. For this reason, searching through the records composed by masters from the Liang and Sui dynasties downward, such as Huijiao and Daoxuan, among twelve authors, as well as the new biography by Great Master Tonghui of the Great Song, I obtained seventy-five persons, starting with [Seng]xian. In the composition of those biographies, the principles were sometimes obscure and the phrasing was sometimes cluttered; therefore I have revised and elucidated them. In addition, there were sixty-two persons such as Hongye and Huiming: in their lifetimes they visualized [the Pure Land], yet at the time of relinquishing their lives, they did not happen to witness supreme auspicious signs; since including them would not suffice to inspire deep faith, I did not include them. If later discerning scholars, regretting what was lacking, should gather and supply them, that would also remedy my omissions.

2.101

Preface to the Treatise on the Precious King of the Buddha-Mindfulness Samādhi

2.102

By Dharma Master Feixi of Caotang

2.103

There was a guest of lofty faith who came before my chan dwelling to pay respects and pose a question, his words being exceedingly pure and elegant. He asked me: 'As for the shortcut to accomplishing the Way for those who cultivate the mind—the practice of Sadāparibhūta in the Lotus Samādhi, and the tradition of the Pratyutpanna in the Buddha-Mindfulness Samādhi—all consider them to be unsurpassable, profound, and wondrous chan gateways. I would like to hear their purport.' I replied: 'I fold my hands in silence at the Nine Peaks, occupied with matters different from worldly affairs. An imperial decree was specially granted from Caotang Monastery on Mount Zige, ordering me to preside over the supreme arena of the Lotus at Qianfu Monastery, which has now been nearly thirty years. Among those aspiring to loftiness and inquiring into stillness, there has never been one like you, sir, in the question you have posed. You are about to cross the Dragon Ford of the unborn, intending to journey to the south like the Peng bird taking flight. I am not clever, but I have once attempted to discuss this. Now I shall briefly open twenty sections to clarify this purport.'

First 103 of 265 passages. Read on

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樂邦文類 — Classical Chinese