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2 — 141 parts

Text

1.1

Compiled by the śramaṇa Zongxiao of Shizhi in Siming.

In my foolishness, I set my resolve upon pure karma, vowing to extend it equally to all sentient beings so that we may return together to the realm of true reality. Thus, I compiled the Lebang wenlei and circulated it in the world. As for the remaining fragments of text and solitary meanings, as well as whatever I saw and heard that could further aid and support pure karma, I subsequently recorded them as the Lebang yigao, following the notion of "gleanings" from Confucian classical texts. Where the language was prolix, I have briefly set forth the essential outline; though it cannot be said to be complete, I hope it may provide some slight insight. Written on the first morning of spring in the jiazi year [1204] as a preface.

1.3

Zongxiao's compilation of the two works on the Land of Bliss, earlier and later, exhaustively provides titles according to each topic. Reflecting upon it in stillness, this book is dedicated to guiding all beings to return to the Pure Land, and it may also be titled "A Resolve to Return to the Land of Bliss." Indeed, every person originally possesses the mind-only Land of Bliss; what need is there for laborious and arduous cultivation and realization? Alas, they enter the various destinies in vain, and after long wandering they forget to return. An ancient poet lamented: "Behold the decaying bones buried beside the road—most among them are people who never returned home"; it refers to this! Fortunately, now the Buddhas and patriarchs have opened a direct route across the essential ferry, so that today we are able to gather and select these writings, assisting and stimulating people's faithful mind, causing those who vigorously cultivate to clearly understand the path of return and not hesitate between the crossroads of life and death. Truly, this is the essential path! It is also named "A Resolve to Return," and truly for this reason. If those who read this truly do not fail their return to their homeland, they will begin to believe that the excellent companions of the lotuses have been waiting for a long time. Gather your body and mind and return home! Strive on, strive on!

1.4

King Śuddhodana and Seventy Thousand Śākyas All Attain Rebirth in the Pure Land

1.5

Fascicle 76 of the Mahāratnakūṭa-sūtra states: "The Buddha addressed his royal father, Śuddhodana, saying: 'Within the Buddha-Dharma, you should vigorously cultivate heedfulness. Great King! All phenomena are the Buddha-Dharma.' The King said: 'If all phenomena are the Buddha-Dharma, then all sentient beings should also be Buddhas.' The Buddha said: 'Sentient beings who are unheedless and free from inverted views are indeed Buddhas. Great King! All phenomena are unarisen, motionless and unshakeable, without grasping or abandoning, without characteristic marks, and without inherent nature. Great King! You should now settle your mind within this Dharma and not place faith in anything else.' When the Buddha spoke this Dharma, the King and seventy thousand Śākyas attained the anutpattika-dharma-kṣānti. At that time, the World-Honoured One manifested a smile. The monk Aśvajit questioned the Buddha with a verse. The Buddha replied, saying: 'I manifest the smile of quiescent cessation; Aśvajit, listen attentively! I now speak in accordance with reality of the Śākyas' resolute wisdom. All phenomena are ungraspable; the Śākyas all understand this. Therefore, within the Buddha-Dharma, their minds resolutely abide. When their lives end among humans, they will attain rebirth in the Land of Peace and Bliss, meet face-to-face with Amitāyus, and fearlessly achieve bodhi.'"

1.6

The Honorable Names of the Tathāgata of Twelve Lights

1.7

The larger Sukhāvatīvyūha-sūtra states: "The Buddha addressed Ānanda: 'The light of the Buddha Amitāyus is the most supreme and foremost, beyond the reach of the light of all other Buddhas. It illuminates either a hundred Buddha-worlds or a thousand Buddha-worlds; to put it essentially, it illuminates Buddha-fields as numerous as the sands of the Ganges. Therefore, the Buddha Amitāyus is also called the Buddha of Boundless Light, the Buddha of Limitless Light, the Buddha of Unhindered Light, the Buddha of Incomparable Light, the Buddha of Blazing Flame Light, the Buddha of Purity Light, the Buddha of Joyful Light, the Buddha of Wisdom Light, the Buddha of Unceasing Light, the Buddha of Inconceivable Light, the Buddha of Ineffable Light, and the Buddha of Light Surpassing the Sun and Moon. If there are sentient beings who encounter this light, their three defilements are eradicated, and their body and mind become gentle.'"

1.8

The Dharma of the Three Vehicles Is Spoken in Amitābha's Buddha-Land

1.9

The Dazhidulun says: "The Buddha appears in the evil world of the five defilements, and divides the path of the One Vehicle into the three vehicles." If so, since Amitābha Buddha was not born in the evil world of the five defilements, why does he also establish the three vehicles? The answer: When all Buddhas first generate the mind [for awakening], seeing that all Buddhas deliver sentient beings by means of the three vehicles, they personally make the vow: "I too will now deliver sentient beings by means of the Dharma of the three vehicles."

1.10

Water, Birds, and Groves of Trees Preach the Dharma in the Pure Land

1.11

The Great Treatise also says: "The wind in the Pure Land blowing upon the trees of seven jewels and producing sounds is intended to make it easy for sentient beings to hear the Dharma." Question: The Buddhas possess immeasurable supernormal powers; why do they not transform themselves [to speak], and what need is there for the sounds of trees? Answer: Sentient beings are extremely numerous. If the Buddha were to manifest his body everywhere, sentient beings would not believe, thinking it an illusion, and their minds would not be respectful. There are sentient beings who, hearing the Dharma from humans, do not awaken, yet if they hear the Dharma from beasts, they believe and accept it, because it is rare. Furthermore, the minds of beasts are straightforward and not deceitful. Some people might say: beasts are sentient beings, and all have deceit. Since trees have no mind and yet possess sounds, they all believe and accept them (Treatise text, fascicle 93).

1.12

A Monk Questions a Lecturer on the Amitābha Sūtra

1.13

The Chuandeng lu states: "A monk asked a lecturer on the Amitābha Sūtra: 'Water, birds, and groves of trees all practice mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Saṅgha. What does this mean?' The lecturer said: 'Master Ji said: "A true friend does not wait for an invitation, just as a mother rushes to her infant."' The monk asked: 'What is a true friend who does not wait for an invitation?' Fayan answered in his place: 'These are the words of Master Ji.'"

1.14

Gāthā Praising the Buddha in the Larger Amitābha Repentance

1.15

The Daśabhūmika-vibhāṣā was composed by the Bodhisattva Nāgārjuna. Its fourth fascicle lists the names of the Buddhas of the ten directions to be worshipped in the Lotus Repentance, each having a verse in praise. The verse praising the Buddha in the larger Amitābha Repentance is derived from there; Ciyun merely selected and adapted it to form a text, based on the principle that the path of all Buddhas is identical, in order to praise Amitābha. Its verse states: "His physical form is like a golden mountain"—this is the line praising the Buddha Virtuous Good of the east. "His face is like the pure full moon"—this is the line praising the Buddha Sandalwood Virtue of the south. "His bodily light and wisdom's illumination / Shine without bounds. / Destroying the host of demonic foes, / He skillfully transforms all humans and devas"—these four lines praise the Buddha Boundless Light of the west. "Riding that boat of the Eightfold Path, / He can cross the ocean that is difficult to cross. / Hearing his name, one attains non-retrogression; / Therefore, I bow my head in worship"—these four lines praise the Buddha Characteristic Virtue of the north. The treatise is located in the case labelled zi.

1.16

Gāthā Praising the Buddha in the Smaller Amitābha Repentance

1.17

The Śrīmālādevī-siṃhanāda-sūtra says that in the state of Śrāvastī there was a daughter of King Prasenajit and Lady Mallikā named Śrīmālā, who was married to the king of the state of Ayodhyā. Mallikā said: "My daughter is intelligent and possesses sharp faculties; if she sees the Buddha, she will surely understand the Dharma swiftly." She immediately sent an envoy with a letter. Upon receiving the letter, Śrīmālā immediately spoke a verse: "Looking up in reflection to the Buddha, the World-Honoured One, / Who appeared universally for the sake of the world, / May you also deign to extend compassion / And surely allow me to behold you!" No sooner had she spoken this verse than Śākyamuni manifested in the sky. Śrīmālā praised him further, saying: "The Tathāgata's marvelous physical body / Is peerless in the world, / Incomparable and inconceivable; / Therefore, I now pay homage. / The Tathāgata's physical form is inexhaustible, / And his wisdom is likewise so; / All phenomena are eternally abiding, / Therefore, I take refuge." Śrīmālā spoke verses expressing her original wish, and the Buddha immediately bestowed a prophecy upon her, bestowing the name Tathāgata Universal Light, and so on. The Tianzhu Smaller Fourfold Holy Repentance uses this verse to praise the Buddha; from "Great wisdom, great power of vows" onward, it was composed by the Master of the Repentance.

1.18

King Prasenajit Contemplates the True Mark of the Buddha

1.19

The Renwang jing states: "The Buddha asked King Prasenajit: 'With what characteristics do you contemplate the Tathāgata?' The King said: 'Contemplating the true mark of one's own body, one contemplates the Buddha likewise: without past boundary, without future boundary, without middle boundary; neither abiding in the three boundaries nor departing from the three boundaries; neither abiding in the five aggregates nor departing from the five aggregates; neither abiding in the four great elements nor departing from the four great elements; neither abiding in the six sense bases nor departing from the six sense bases; neither abiding in the three realms nor departing from the three realms; up to neither seeing, hearing, perceiving, nor knowing; the place of mental activity is extinguished, the path of words is cut off; identical to the limit of reality, equal to the Dharma-nature. With these characteristics I contemplate the Tathāgata's body.' The Buddha said: 'One should contemplate in this way. If one contemplates otherwise, it is called wrong contemplation.'"

1.20

Master Zhizhe's Five Expedient Gates of Buddhānusmṛti

1.21

Master Zhizhe of Tiantai instructed people in buddhānusmṛti with five expedient gates; all those who contemplate the west seeking rebirth must cultivate them. Thus the text states: "Whenever the mind abides in a single realm, it is called the dhyāna of concentrated mind. This means that when the practitioner practices buddhānusmṛti, they closely contemplate the Tathāgata's jade ūrṇā and golden characteristics, because they are concentrated, tranquil, clear, and thoroughly penetrating. Furthermore, although the mind was previously concentrated, one is not yet accustomed to the practice, and unwittingly it disperses. Now one reins it in to return to closely focusing on the golden characteristics; this is called the dhyāna of controlled mind. Furthermore, controlling the mind to attain samādhi, not being the contemplation of principle, belongs entirely to the cultivation of phenomena. Now embodying it as fundamentally empty: who concentrates and who controls? There is no Buddha and no mindfulness; this is called the dhyāna of embodying the true. Furthermore, although one previously embodied the true, one still stagnated in empty quiescence, remaining dimly ignorant of the immeasurable names and characteristics. Now taking non-attainment as the expedient, one enters the provisional from emptiness, and myriad characteristics thoroughly arrive, without being confused or disturbed by the dust of emptiness; this is called the dhyāna of expedients. Furthermore, although previously embodying the true and following conditions through expedients, each relied on emptiness or existence without departing from the two extremes. Now closely contemplating that dispute and disturbance fundamentally lack characteristic marks, the path of names and words is cut off, and thinking is also eliminated; this is called the dhyāna of extinguishing dualistic discrimination. These five gates proceed from the shallow to the deep; yet as for the essence of perfect awakening, it fundamentally lacks shallow and deep, while shallow and deep are fully apparent."

1.22

Departing from Thought in the Four Teachings of Master Zhizhe's Buddhānusmṛti Dhyāna Gate

1.23

Although the five expedient gates are used as above to contemplate the Buddha's true essence, one must also clarify departing from thought in the four teachings, to demonstrate the intention of setting aside the partial and adopting the perfect. Thus the text says: "Now the mind does not arise alone; it necessarily relies on conditions to arise. When the practitioner practices buddhānusmṛti, the mental faculty serves as the cause, and the Tathāgata's ūrṇā light serves as the condition. The arising thought is the arisen phenomenon. Contemplating that these three characteristics shift and change without abiding from thought-moment to thought-moment, and only through analytical division are they empty, this is the buddhānusmṛti of the Tripiṭaka Teaching of the Small Vehicle. Furthermore, contemplating that when the mind of buddhānusmṛti arises, that which is able to produce and that which is produced are both immediately empty; falsely thinking that the mind arises, embodying it is immediately empty. The contemplated Buddha's characteristics are like an image in a mirror: there is no Buddha and no mindfulness; this is the buddhānusmṛti of the Common Teaching of the Great Vehicle. Furthermore, contemplating that when the mind of buddhānusmṛti arises, it is merely a provisional name, and the mind of provisional name thoroughly discerns immeasurable names and characteristics; completely knowing that this mind possesses the tathāgatagarbha, and through successive kalpas severing and realizing, departing from extremes to reveal the middle: there is no Buddha and no mindfulness; this is the buddhānusmṛti of the Distinct Teaching of the Great Vehicle. Furthermore, contemplating that when the mind of buddhānusmṛti arises, it is immediately empty, immediately provisional, and immediately middle; whether sense faculties or sense objects, all are the Dharma-realm; the Buddhas of dust-mote lands are illuminated in a single thought-moment, and sentient beings of the six destinies are universally responded to in an instant. The initial mind is already this, and only now does one awaken and know it, like a person of great fortune turning a stone into a jewel. In the mind there is no discarding of thoughts to separately seek departure from thought; identical to the extremes yet the middle, there is no Buddha and no mindfulness; this is the buddhānusmṛti of the Perfect Teaching of the Great Vehicle. The Yingluo jing's explanation of the suddenly awakened Tathāgata is precisely this."

1.24

Contemplation of Amitābha's Sixteen-Foot Body with Thirty-Two Characteristics

1.25

The eighth contemplation, the contemplation of the image, in the Contemplation Sūtra states: "Therefore, when the practitioner's mind contemplates the Buddha, this mind is itself the thirty-two marks and eighty secondary signs." It goes on to say: "Those who wish to contemplate that Buddha should first contemplate his image; with eyes closed or eyes open, they see an image of jewels," and so forth.

1.26

Contemplation of Amitābha's Eighty-Four Thousand Marks and Signs

1.27

The ninth contemplation, the contemplation of the true Dharma-body, in the Contemplation Sūtra states: "The body of the Buddha Amitāyus is like the gold of the Jambu River in hundreds of thousands of kotis of Yāma heavens; the Buddha's body is six hundred thousand kotis of nayutas of Ganges-sands of yojanas in height." It goes on to say: "The Buddha Amitāyus has eighty-four thousand marks, and each mark has eighty-four thousand secondary signs," and so forth.

1.28

The Miaozong jie of Siming states: "In the preceding eighth contemplation of the image, it resembles the Buddha's body. Now, contrasted with that resemblance, it is named 'the true.' However, these physical marks belong to the body of actual reward (saṃbhogakāya) and respond to beings of the land where commoners and sages dwell together; it is also called the venerable and extraordinary [body], and also called the superior responsive [body]. Yet it is spoken of as the Dharma body because both the reward and responsive cultivations are entirely inherent in the nature. Further below it states: 'Amitābha's eighty-four thousand marks and signs.' This is that Tathāgata manifesting a wondrous and extraordinary body to augment the buddhānusmṛti-samādhi of those in advanced stages; it is not within the reach of ordinary beings' mental capacities." It also states: "Practitioners should know that the three contemplations cultivated since the sun contemplation are shared with phenomenal dhyāna, subduing the afflictions of thought of the three realms. When, through the wondrous contemplation of the image, thought is shattered, one immediately ascends to the seventh stage of faith. Only after attaining this stage may one contemplate the Buddha's true Dharma body. When the eighty-four thousand marks appear, only then is it named buddhānusmṛti-samādhi. The marks revealed by such perfect contemplation are truly wondrous and extraordinary, genuinely not the marks ordinarily seen by ordinary beings of physical birth and the Small Vehicle."

1.29

Contemplating the Sixteen-Foot Image of Amitābha Above the Pond

1.30

The thirteenth contemplation of miscellaneous marks in the Guan jing says: "If there are those who wish with utmost sincerity to be reborn in the western direction, they should first contemplate a sixteen-foot image above the water of the pond. As previously explained, the bodily measure of the Buddha Amitāyus is boundless, beyond the reach of ordinary beings' mental capacities (as previously explained refers to the explanation in the eighth contemplation of the image, contemplating Amitābha's thirty-two marks, eighty minor signs, and so forth)."

1.31

The Miaozong jie states: "Contemplating the Buddha's body in the contemplation of miscellaneous marks has roughly two purposes: first, for those who failed to achieve the preceding contemplation of the eighty-four thousand marks and signs, it causes them to abandon the large and contemplate the sixteen-foot [image]. Second, for those who have already achieved the preceding contemplation of the eighty-four thousand superior marks, it causes them further to contemplate the superior and inferior transformed functions pervading the realms of the ten directions, thereby advancing their grade and stage."

1.32

All buddhas, as their cause, cultivate the six perfections and ten thousand practices; as their fruit, they realize the fundamentally existing three bodies of one substance. Now, Amitābha's sixteen-foot [form] is the responsive body (nirmāṇakāya). The sixty trillion nayutas of Ganges sands of yojanas is the reward body (saṃbhogakāya). Neither reward nor responsive, pervading everywhere, is the Dharma body (dharmakāya). However, since Amitābha's reward body is so tall and vast, and the thoughts of inferior ordinary beings are weak and deficient, it cannot be contemplated rashly. When the Buddha was in the world, someone of sharp faculties like Vaidehī received the Buddha's exposition of the sixteen realms of contemplation, progressed in cultivation according to his words, and only upon realizing entry into the seventh stage of faith at the eighth contemplation of the image was she able to contemplate universally. How much more so for the dull faculties of the latter age, who by principle cannot immediately contemplate the superior marks, but must first contemplate the sixteen-foot [image]! Therefore the sūtra says: 'If there are those who wish with utmost sincerity to be reborn in the western direction, they should first contemplate a sixteen-foot image above the pond. The bodily measure of the Buddha Amitāyus is boundless, beyond the reach of ordinary beings' mental capacities.' This is Śākyamuni Tathāgata's extraordinarily wondrous expedient, directing the capacities of beings to contemplate the large from the small, which is why this is said. Were it not so, if someone were immediately to practice upon the Buddha's reward body, they could not avoid standing at the brink of a precipice [in despair]. Nowadays, monastics and laypeople mostly do not understand this intent; whenever they make praises, invoke, or visualize, none do not speak first of the eighty-four thousand marks and signs. Evaluating this by the words of the Buddha and patriarchs above, is this not overstepping the order and losing the principle? I certainly do not dare to judge arbitrarily; fortunately, the sacred teachings are fully preserved, allowing examination and verification. From now on, if one does not reject the words on account of the person, please expound and spread them according to the doctrinal principle.

1.33

If One is Mindful of One Buddha, All Buddhas Naturally Manifest

1.34

The Baowang lun quotes the Awakening of Faith, stating: "One is confused because of the directions, yet the directions do not actually shift. Being so, those who awaken are awakened in one direction, and all directions naturally become correct; those who are mindful are mindful of one buddha, and all buddhas manifest before them. As it is said, water does not rise up, and the moon does not descend; through the causes and conditions of bright purity, the bright moon in empty space appears in clear water. That buddha does not come, and my body does not go; through the causes and conditions of mindfulness of the buddha, the jewel-moon of the Tathāgata appears in the water of the mind. Thus the verse says: 'The bodhisattva's cool and pure moon / Wanders in ultimate emptiness; / When the water of sentient beings' minds is pure, / The reflection of bodhi appears within it.'"

1.35

Those Who Recite the Buddha's Name Will Surely Attain Samādhi

1.36

The Baowang lun states: "One who bathes in the great ocean has already made use of the waters of a hundred rivers; one who recites the buddha's name will surely achieve samādhi. It is just like dropping a water-clearing jewel into turbid water—the turbid water cannot but become clear; casting the thought of the buddha into a scattered mind—the scattered mind cannot but become buddhic. Once attuned, mind and buddha both vanish. Mind and buddha having vanished, the myriad conditions and myriad realms are nothing other than samādhi."

1.37

Master Wen's Preface to the Pure Practice Teaching

1.38

Now, realizing the mindful mind within no-mind, and recognizing the non-thought within thought, abiding neither in existence nor non-existence, how could subject and object remain? Thus thought after thought is perfectly bright, mind after mind is empty and tranquil. If one is ignorant of this principle, every dharma becomes a fault; if one truly accords with its source, every gate connects to the wondrous. Now, to demonstrate perfect cultivation without departing from the ultimate truth, so that those bearing heavy loads to distant places may attain rest for their shoulders, and those drifting in the bewildered ford may quickly ascend the other shore, nothing takes precedence over the contemplation gate of buddhānusmṛti and pure karma of the West. Thus the Vimalakīrti-sūtra says: 'Although knowing that all buddha-lands and sentient beings are empty, one always cultivates the pure land to teach and transform sentient beings.' Is this not what it means? I have ventured, for laymen and laywomen, to broadly gather the essentials of the sūtras and treatises to compose the Pure Practice Teaching of the West, demonstrating what they should cultivate and enabling them to attain its purpose. If there are those who see this text yet still cannot arouse faith and establish practice, they are like someone frantic with fever jumping into a cesspool, with only a single hair showing, wanting to extend rescue—there is nothing that can be done for them.

1.39

Arousing the Bodhicitta and Seeking Rebirth in the Pure Land

1.40

The Pure Practice Teaching states: "All who cultivate pure land practice must arouse their minds skillfully. If, for oneself, one abhors the five defilements and delights in the nine grades, this contravenes bodhicitta; it is a śrāvaka practice and should not be aroused. If, for the sake of sentient beings, one gives rise to great compassion, seeks rebirth in that land, hopes quickly to achieve spiritual power and the power of the Way, traverses the ten directions, saves and delivers all, and causes them to accomplish the Buddha Way together, this accords with bodhicitta; it is a bodhisattva practice and must be aroused."

1.41

One Mindful of the Buddha is Like One Privately Meeting an Enlightened Sovereign

1.42

The Pure Practice Teaching states: "Repentance is like diligently polishing an ancient mirror, instantly dissolving the dark dust of successive ages; mindfulness of the buddha is like privately meeting an enlightened sovereign, suddenly obtaining promotion and advancement on a later day. Through spring, summer, autumn, and winter, whether walking, standing, sitting, or lying down, diligently reflect upon the adornments of the Pure Land and constantly be mindful of Amitābha Buddha; in this way, the buddhānusmṛti-samādhi will manifest before you."

1.43

Yang Wuwei's Inscription on the Pure Land Repentance Liturgy

1.44

Vinaya Master Zhao of the Fahuibaoge in Qiantang cultivated the Pure Land repentance liturgy for the five assemblies of renunciants. Wuweizi saw it and inscribed on the back: 'The Land of Bliss is pure; without the power of vows, one cannot be reborn there. The sins and faults of the defiled world cannot be removed without repentance. Sins are like tiles and stones: thrown into water, they must sink; the power of vows is a boat: carrying them, it crosses over. Once one has transcended to the other shore, thought after thought is bodhi; through the majestic spiritual power of the Three Jewels, evil is entirely extinguished. One who contemplates like this performs the lowest grade of repentance. Sins are like ice and snow accumulated in the deepest shade; when the great sun is mild and harmonious, the ice and snow melt away; severe freezing transforms completely, nurturing and moistening the sprouts. One who contemplates like this performs the middle grade of repentance. Like the great void, spacious, penetrating, empty, and tranquil, which dust cannot soil and water cannot wash: in walking, standing, sitting, and lying down, what is not Amitābha? In birth, death, going, and coming, what is not the Pure Land? One who contemplates like this performs the highest grade of repentance. If one awakens to this, the mind is extinguished and sins vanish; yet if one has not achieved this perfection, repentance liturgy should take precedence. This is shown to the five assemblies; they should follow these words.' (Found in the Wuwei ji)

1.45

Chen Liaoweng Discusses the Mind-Only Pure Land

1.46

Liaoweng, taboo name Guan, wrote a letter to Master Mingzhi of Yanqing discussing the three thousand realms of the Tiantai school. Therein, he revealed the meaning of the mind-only Pure Land, stating: 'When a single thought-moment arises, the three thousand natures and marks arise simultaneously; when a single thought-moment ceases, the three thousand natures and marks cease simultaneously. Outside of thought, not the slightest dharma can be found; outside of dharmas, not the slightest thought can be found. This is the unchanging dharma of original nature, the substance of the middle principle, perfectly bright. This substance takes the principle of thusness as its life; its lifespan is immeasurable, not a vitality obtained through karmic retribution, nor having continuous maintenance. Fundamentally without a name, yet not refusing names, its land is named the Land of Ultimate Bliss, and its body is named Amitābha. Body and land interpenetrate and blend in a single wonder; therefore, the sound of preaching the Dharma does not depart from that land, and the mark of the broad and long tongue is complete and pervasive. Such being its endowment, is it inherent in the substance? Is it inherent in the Buddha? Is it inherent in sentient beings? If there is anyone who can know the bliss of that endowment, how could they not wish to be reborn? Heading toward the ultimate reality, the essential lies in going without going; within expedients, what harm is there in coming back after having gone? When faculties are ripe and resonance is deep, it will surely be accomplished.' (Found in the Liaozhai ji)

1.47

The Power of a Single Thought of the Buddha Can Sever All Obstacles

1.48

Chan Master Daochuo of the Tang once composed the Anle ji in three fascicles to narrate praises of the West. Therein it asks: For what reason can the power of a single thought of the buddha sever all obstacles? Answer: As the sūtra says: 'For example, suppose someone makes strings for a lute out of lion sinews; when struck once, all the other strings break completely. If a person practices buddhānusmṛti-samādhi within the bodhicitta, all obstacle-afflictions are completely cut off and extinguished. Also, for example, suppose someone takes the milk of cows, sheep, donkeys, and horses and puts it into one vessel; if a single drop of lion's milk is cast into it, all the milk turns completely into water. If a person practices buddhānusmṛti-samādhi with the bodhicitta, they pass straight through all obstacles of evil Māras without difficulty.' (Found in the Baowang lun)

1.49

For One Mindful of the Buddha, at the End of Life There Are Absolutely No Demonic Happenings

1.50

Master Wen's Nianfo zhengxin jue: "Question: Some say that seeing the Buddha and bodhisattvas radiating light and holding a dais to welcome one for rebirth at the end of life are all demonic events. What about this statement? Answer: Some cultivate samādhi relying on the Śūraṅgama-sūtra and may stir up skandha-demons. Some cultivate samādhi relying on the Mahāyāna treatises and may stir up external demons. Some cultivate samādhi relying on calming and contemplation and may stir up time-demons. These all concern those who cultivate dhyāna by self-power: having seeds of demons beforehand, these are struck and aroused by concentration. If they can clearly understand the antidotes, they will accomplish the sacred teachings; but if they sit blindly in foolish dhyāna, they will be obstructed. Now, those who cultivate buddhānusmṛti-samādhi rely on the power of that Buddha; it is like being close to the emperor—who would dare to offend? For Amitābha possesses the power of great compassion, vows, majestic spirit, samādhi, and so forth; he possesses great power to crush the perverse, great power to subjugate demons; his divine eye sees afar, his divine ear hears from afar, his knowledge of others' minds thoroughly reflects, and his light shines everywhere, gathering in sentient beings. Possessing such power of merit, can he not protect and sustain the person mindful of the buddha at the end of life so that they are free of obstacles? If the Buddha did not protect and sustain them, where would his power of compassion and the like be? Thus the Guan jing says: 'Amitābha Buddha has eighty-four thousand marks and signs of light, and each light shines everywhere upon the sentient beings of the worlds of the ten directions who are mindful of the buddha, gathering them in without forsaking them.' If someone does not believe that the Buddha has such powers, that person gives rise to disparagement and depreciation regarding the ocean of the Buddha's merit. Furthermore, matters such as the golden dais coming to welcome one all come from the Guan jing, spoken by the golden mouth [of the Buddha]; how can they be debased as demonic realms? Now I resolve and shatter these perverse doubts for them; one should arouse right faith."

1.51

Discussion on Worldly People's Wholesomeness Being Light and Evil Being Heavy

1.52

Master Gushan's *Mituo xizi chao* states: "Observing worldly people, their intention toward goodness is slight, while their intention toward evil is heavy. How could they attain rebirth in the Pure Land? Please verify this through present realities: Facing a Buddha image, they are not as reverent and cautious as when receiving an eminent guest; studying the scriptures and teachings, they are not as diligent and toiling as when pursuing wealth and profit. In defaming another, their breath is coarse and words fluent; in praising another, their breath is slack and speech hesitant. If they dislike someone, they conceal his good and trumpet his flaws; if they like someone, they cover his shortcomings and praise his virtues. If they themselves accumulate evils, they become enraged when others privately mention them; if they perform a trifling good, they resent that others do not know of it. Regarding evil matters, they secretly spend a thousand pieces of gold and can keep their mouths firmly shut; when bestowing charity on a wholesome person, they boast of their merit having just prepared a single meal. Minds directed in all such ways are just about to sink into the evil destinies. To seek rebirth in the Pure Land with such scant goodness—how difficult indeed!"

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Inscribed on the Wall of Master Yuan's Portrait Hall

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By Great Master Mingjiao, Qisong

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Although students see the deeds of Master Yuan, few are able to comprehend them fully. That the world cannot clearly see the virtue of this former worthy is also a failing of later students. Reading the *Gaoseng zhuan*, the *Lianshe ji*, and the old and new records of Jiujiang, I cherish six matters regarding Master Yuan, deeming them suitable for encouragement. Thereupon I have cited and explained them, displaying them in his portrait hall to show to those who come after. As Lu Xiujing was a scholar of an heterodox teaching, yet [Master Yuan] saw him off past Tiger Creek, this was not discarding his words on account of the man. As Tao Yuanming was addicted to wine, yet [Master Yuan] associated with him, this was disregarding minor details to adopt his broad-mindedness. When the eminent monk [Buddha]bhadra was expelled for displaying wonders, [Master Yuan] invited and praised him, which was valuing the discerning while correcting jealousy toward the worthy. Because Xie Lingyun had a scattered mind, [Master Yuan] would not admit him, and in the end [Xie] indeed perished by execution; this was recognizing his capacity and being cautious about his end. When Lu Xun was about to rebel, [Master Yuan] held his hand to seek the old friendship; this was trusting in the Way within himself. When Duke Huan showed forth his awe-inspiring power, [Master Yuan] stood up against him without yielding; this was possessing great integrity. In general, regarding human sentiments past and present, none do not fear power and seek base escape, forget righteousness to avoid suspicion, crave fame while remaining blind to reality, side with the world while enduring isolation, adorn their conduct while fearing entanglement, and consider themselves right while censuring others. Who, possessing a Way venerated by an entire generation and serving as a teacher to the worthy, would be willing to follow someone on the basis of a single word? Who, naturally endowed from of old with superior virtue and pure and upright in conduct, would be willing to associate with a drunkard and hold his broad-mindedness in high regard? Who would compromise the veneration due a teacher of men to pay respect to an expelled guest and vindicate his worthiness? Who would reject a gentleman of illustrious fame by refusing him admission to the teaching, and thus fully safeguard the outcome? Who, out of righteousness, would not flee misfortune, maintain cordial relations with an old friend, and hold firm faith in the Way? Who, confronting the awe-inspiring might of a commanding general in the midst of slaughter, punishment, and violence, would maintain the Way without bending and preserve integrity? This is why Master Yuan's discernment and capacity were vast and far-reaching, standing alone throughout past and present. As for his upholding the supreme teaching, magnifying the sacred Way, and bequeathing abundance unto gods and humans, it is not something that an ignorant person like me can fully relate—is he not a sage, a worthy, a great man! The breathing of the Great Clod and the clear wind of the six directions—this is Master Yuan's renown. The autumn colors of the four seas and the divine mountain towering in their midst—this is Master Yuan's pure loftiness. A dragon among men and a phoenix among monks, bowing high to Chao and Xu—this is Master Yuan's exemplary track. White clouds and vermilion peaks, jade trees and fairy herbs—these are Master Yuan's dwelling place. Born after the Master, I admire him yet feel regret. Looking up to his bequeathed portrait, I bow my head in reverent homage, wishing to inscribe these poor words upon the room's wall. (Found in the *Tanjin ji*.)

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Poem Inscribed in Master Yuan's Portrait Hall by Master Qiji

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In my record of the biography of Master Yuan, the founding patriarch of the Lotus Society, there is Qiji's line: "Magistrate Tao was drunk so often he could not be summoned." What a pity that I did not have the whole poem! Later, reading the *Lushan ji* by the Worthy and Excellent Chen Shunyu, I obtained it. It reads: / "Beside the white lotus pond stands the old portrait hall, / The spirit and bone of Liu and Lei are all of dragon-like nobility. / Together they disdained the nobility of emperors and lords; / In unison they cherished the supremacy of our master's single Dharma. / Magistrate Tao was drunk so often he could not be summoned; / Duke Xie's mind was troubled, yet his entering caused no harm. / Who, coming here, reflects on their lofty traces? / The wind flutters the moss marks covering the whitewashed wall."

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Poem Inscribed at Donglin by Master Wentong

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The *Lushan ji* records that the monk Kuangbai left an inscribed poem at Donglin. Admiring the excellence of its lines and its intent of yearning for the West, I have recorded it accordingly: / "How enduring is the fine scene of Donglin! / Where thoroughwort and orchid grow in abundance, the ground itself is fragrant. / Lamentable are the worldly people who cannot come here; / What harm is there in growing old along with the clouds and trees? / Azure greens leaning against the sky face the door in fair weather; / Murmuring streams at the mouth of the gorge encircle the corridor at night. / Having reached this place, save for reconvening the society, / Think no more of the rest of idle affairs."

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Master Huichi Severs Affection

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The *Lushan shiba xian zhuan* states: "Huichi was the younger brother of Master Yuan. He had a serene and vast capacity, and an outstanding, refreshing demeanor. One day he took leave of Yuan to enter Shu. Yuan tried to detain him to no avail, and sighed, saying, 'In human life, people love coming together; do you alone delight in parting?' Chi said, 'If one is bound by emotions of attachment and togetherness, one originally ought not to have left home. Now, having severed affection to seek the Way, I take only the West as my goal.' Thereupon they parted with heavy hearts."

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Monk Sengxian's Great Joy on Obtaining the *Sixteen Contemplations Sūtra*

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Formerly there was a monk named Sengxian. Upon obtaining the newly translated *Sixteen Contemplations Sūtra*, which sets forth the three conditions and vows for the Pure Land and the nine grades of rebirth, he rejoiced greatly and said: "Dwelling in this body within the five defilements, entangled in manifold sufferings, I have suddenly obtained this sūtra! It is like flying out of mud and charcoal, spreading wings in the Great Void; from this day forth, my thoughts have a refuge." Thereupon he cultivated diligently for nine months. One day, he suddenly saw Amitābha Buddha radiating light to welcome and guide him. His body mounted the vajra dais and he passed away.

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Liu Yimin Detests Official Rank

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The *Wangsheng zhuan* states: "Liu Yimin of the Eastern Jin first arrived at Mount Lu to see Master Yuan. Yuan said, 'Official emolument is lofty and grand; why do you not wish to take it up?' Liu said, 'Ruler and minister suspect one another, while superfluous flatterers jest among themselves; the house of Jin lacks the firmness of a bedrock, and human circumstances face the peril of piled eggs. What would I do with it?' When Yuan heard this, he regarded him with great esteem, and they subsequently formed the White Lotus Society together."

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Record of Various Masters All Being Reborn in the West

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The *Amituo jing busiyi shenli zhuan* states: "Formerly, Master Sengrui, Huichong, Sengxian, and Huitong of Chang'an, and recently Chan Master Shi, Master Luan of Xihe, and others of the Later Zhou, numbering over several hundred people, all attained rebirth in the West. Chan Master Chuo of Xihe and others, because they saw Master Luan attain rebirth in the Pure Land, each led those with affinity to practice pure karma exclusively. Master Chuo also compiled verified records of the West, titled *Anle ji*, which circulates in the world." (This account is found in the 'Yang' box of the Tripiṭaka.)

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The Meaning of the Name 'Pure Land'

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The *Fayuan zhulin* states: "A world that is bright and pristine is designated as 'pure'. That which the pure inhabit is named 'land'." The *Compendium of the Mahāyāna* states: "A land inhabited that is devoid of the five defilements is named a 'purified land'."

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The Meaning of the Name 'Lotus Society'

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The *Shishi yaolan* states: "Master Yuan of the Eastern Jin was a man of Yanmen. Residing at Tiger Creek on Mount Lu, he gathered eighteen worthy gentlemen to cultivate the pure karma of the West, digging ponds and planting white lotus flowers. Furthermore, Amitābha Buddha's land uses lotus flowers divided into nine grades to receive people in succession; hence it was called the Lotus Society. Some also say: Admiring that the people of this society were not stained by the mud of fame and profit, being likened to lotus flowers, it was named on that account. Yet others say: Master Yuan had a disciple named Fayao who was able to carve wood into twelve lotus flowers and place them in the water using a mechanical device; whenever a petal unfolded, it marked one double-hour, without differing from a water clock, ensuring that paying homage and recitation did not miss the proper time. Because of this, they named their society the Lotus Society."

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Difference Between the Western Regions and the Western Pure Land

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Confucian classics in this land speak abundantly of the West, such as the *Zhoushu yiji*: "Su You memorialized King Zhao of Zhou, saying, 'A great sage is born in the West.'" Also, the *Liezi* states: "The Grand Minister of Shang asked Confucius, and Confucius answered, saying, 'In the West there is a sage.'" *Wenzhongzi* states: "The Buddha's teaching is the teaching of the West." These Confucian books all take the Buddha's teaching to be of the West, referring to the Western lands of the Five Indias, not what is called the Western Pure Land. Furthermore, a single great trichiliocosm is the realm transformed by Śākyamuni Buddha alone; the five lands of India lie in the middle of Jambudvīpa, while China lies to their southeast, and looking toward them from here they are therefore termed the West. If it is Amitābha Buddha's Western Pure Land, it lies outside this great trichiliocosm, beyond a hundred thousand koṭis of Buddha-lands (a single Buddha-land is roughly equivalent to one great trichiliocosm). Thus one knows that between this and the five Indian lands in the west of this Southern Jambudvīpa, the distance is like heaven and earth; truly they must not be conflated.

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Record of the Painting of the Mount Lu Lotus Society

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The Painting of the White Lotus Society was made by Duke Li Gonglin, Boshi, of Longmian during the Xining era. Taking the clouds, pines, springs, and rocks as the bodhimaṇḍa, he did not allow rooms and chambers to obstruct the view. The one carrying scriptures and entering on horseback is Xie Lingyun, Duke of Kangle. The one exiting in a bamboo sedan-chair followed by wine is Tao Qian, Yuanming. Those who meet clasping hands and conversing with smiles are the head of the society, Master Huiyuan, and Gentleman Jianji, Lu Xiujing. Those sitting on rocks facing each other are the Venerable Buddhayas̄as and the Venerable Buddhabhadra of Kaśmīra. Those setting up a golden lion image and praising Buddhist rites are Zhou Xuzhi, Daozu, of Yanmen, and the Masters Chang and Daobing. Those seated around a stone platform turning the scriptures are Liu Yimin, Zhongsi, of Pengcheng; Zhang Quan, Xiushuo, of Nanyang; Great Master Jueji, Huiyong, of Xilin; and the Masters Huichi and Huirui. The one viewing the cascading waterfall and washing his feet is Zhang Ye, Laimin, of Nanyang. The one resting on a folding chair and leaning against an armrest is Great Master Puji, Zhu Daosheng, of Donglin. The one sitting on an animal skin and holding a white feather fan is Lei Cizong, Zhonglun, of Yuzhang. Those spreading sitting mats and sitting cross-legged are Masters Tanshi and Daojing. Those walking along the mountain paths with walking staffs are Master Tanshun and Zong Bing, Shaowen, of Nanyang. Lei Zhonglun, Liu Zhongsi, Zhou Daozu, Zong Shaowen, Zhang Laimin, and Zhang Xiushuo all admired Master Yuan's fame and virtue and joined the society. As for the monk Huiyong, Daosheng, the Venerable Yas̄as, the Venerable Bhadra, and Huirui, they all shared a mutual bond of virtue and the Way with Master Yuan. Huichi was Master Yuan's dear younger brother. Tanshun, Tanchang, Daobing, Daojing, and Tanshi were all Master Yuan's disciples. These constitute the Eighteen Worthies. As for Lu Xiujing, whenever Master Yuan strolled with him, he would always cross Tiger Creek. As for Tao Yuanming, Master Yuan prepared wine to invite him, but he was unwilling to join the society. As for Xie Lingyun, he once planted pond lotuses wishing to enter the society, but Master Yuan stopped him. The above three persons, along with galloping attendants, laymen holding scriptures, and boy servants and foreign attendants—seventeen people in all—are all included in the painting. From Master Yuan down to the Eighteen Worthies, Chen Shunyu, Lingju, composed the *Record of Mount Lu*, which has its own biographies. Li Jie, Desu, of Longmian wrote this summary. Reverently recorded on the full moon day of the twelfth month in the xinhai year, the first year of the Shaoxing era.

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Colophon to the *Nianfo sanmei baowang lun*

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The Master said: 'When standing, see them present before you; when in a carriage, see them leaning on the crossbar. Then you may proceed.' The Book of Han states: 'When sitting, see Yao on the wall; when eating, see Yao in the broth. The Way cannot be departed from for an instant—such is it.' Although that is so, this is merely the way within the worldly realm. The Śūraṅgama-sūtra says: 'If all sentient beings remember the Buddha and practice mindfulness of the Buddha, in the present or in the future they will certainly see the Buddha, and without relying on expedients their minds will open of themselves.' I say that in cultivating the buddhānusmṛti-samādhi, one should likewise understand the principle of 'present before you and leaning on the crossbar' and 'seeing Yao.' Walking, standing, sitting, and lying down, one should always maintain this mindfulness—what fear is there of not seeing the Buddha? This is truly the essential ford for transcending the world and attaining the Way; how could it be merely an empty fancy like seeing Yao on the wall or in the broth? On the third day of the eleventh month in the seventh year of Zhenghe, while on a boat in the territory of Fuli, upon reading Feixi's Treatise on the Precious King of Buddhānusmṛti-samādhi, I reflected on the words of our Master and of the Han history: they accord with the Buddha's words as two tallies match. I therefore recorded this in this fascicle, hoping to look upon it from time to time to spur myself on. May all who see or hear it also exert themselves! Respectfully written by Huang Bosi, Changru.

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Resolving the Mind with Certainty Guarantees Rebirth

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The commentary to Chan Master Zhijue Shou's 'Rhapsody on Resting the Spirit in the Land of Nurturing' says: 'Only those who make the resolve are certain to attain rebirth. One need only worry that faith is not steadfast and is interrupted from time to time.' These words of the Chan Master are true and real; readers should take them to heart.

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The Pure Land Has Thirty Kinds of Benefits

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The Qunyi lun says: 'The Western Pure Land has thirty kinds of benefits: first, enjoying and using a pure Buddha-land; second, obtaining the great joy of the Dharma; third, drawing close to the Buddha's body; fourth, traveling through the ten directions to make offerings to all Buddhas; fifth, receiving prophecies [of buddhahood] in the presence of all Buddhas; sixth, fulfilling blessings and wisdom; seventh, swiftly realizing bodhi; eighth, gathering together with devas and humans; ninth, being constantly non-retrogressing; tenth, increasing practice and vows; eleventh, miraculous birds expounding the Dharma; twelfth, wind in the trees producing musical sounds; thirteenth, waters preaching suffering and emptiness; fourteenth, subtle and wonderful sounds of music; fifteenth, forever severing the three destinies; sixteenth, having bodies of pure golden color; seventeenth, forms free from ugliness; eighteenth, being fully endowed with the five supernormal powers; nineteenth, constantly abiding in right samādhi; twentieth, having no unwholesome things; twenty-first, lifespan being ever-long; twenty-second, clothing and food being spontaneous; twenty-third, experiencing only all kinds of bliss; twenty-fourth, possessing the thirty-two marks; twenty-fifth, having no women; twenty-sixth, having no Hinayana; twenty-seventh, being free from the eight difficulties; twenty-eighth, obtaining the three dharmic kṣāntis; twenty-ninth, bodies being constantly radiant; thirtieth, obtaining a Nārāyaṇa body.'

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