樂邦遺稿 2

English (machine translation) 2

Language: English

2.1

Compiled by the Śramaṇa Zongxiao of Shizhi in Siming

2.2

Explaining "Cannot Attain Rebirth in That Land with Few Wholesome Roots"

Ci'en's Subcommentary to the General Praise of the Amitābha Sūtra says: "Regarding what the sūtra says, 'One cannot attain rebirth in that land with few wholesome roots and meritorious conditions,' it is truly feared that sentient beings, having heard the Buddha say that ten recitations at the end of life bring rebirth, would think: 'My lifespan is not yet exhausted today; let me just be negligent for now.' To block this, it is said that one cannot attain rebirth in that land with few wholesome roots. To say 'my lifespan is not yet exhausted today' is the view of a foolish person. Human life is impermanent, like a candle flickering in the wind; how could it abide for long? For example, when the Buddha was in the world, several monks practiced the contemplation of impermanence. The Buddha asked them about it, and a monk replied, 'An outgoing breath does not guarantee an incoming breath.' The Buddha said, 'You have truly attained the mark of impermanence.'"

2.4

Chan Master Haihui Demonstrates That the Purity of Mind Is the Purity of the Land

2.5

The Chuandeng lu records that one day a student asked Chan Master Haihui: "I vow to be reborn in the Pure Land, but I do not know whether the Pure Land actually exists or not." The Master said: "The sūtra says, 'If one desires to attain the Pure Land, one must purify one's mind. In accordance with the purity of one's mind, the Buddha-land is purified.' If the mind is pure, wherever one is is entirely the Pure Land. For example, if one is born into the household of a king, one is certain to succeed to the king's heritage. Arousing the aspiration toward the Buddha path is being born in a pure Buddha-land. If one's mind is impure, wherever one is born will be a defiled land. Purity and defilement reside in the mind, not in the land."

2.6

Vinaya Master Dazhi Demonstrates the Non-duality of Phenomena and Principle

2.7

The Master once composed a preface to the Pure Land Collection for Dharma Master Cihui Wen of Shanyin, which said in brief: Students of Buddhism in past and present have mostly been confused about phenomena and principle. They say that principle allows not a single speck of dust to stand, whereas phenomena are a dense array of myriad forms; that concentrating the mind to abide in quiescence is the contemplation of principle, whereas active application in practice and cultivation is phenomenal action. Thereupon they quote the ancients: 'The ground of the true nature of reality does not admit a single speck of dust; within the gate of Buddha-activities not a single dharma is abandoned.' This is setting up phenomena and principle in mutual opposition, running empty and existent in tandem. I have often altered these words, saying: 'The ground of the true nature of reality lacks not a single speck of dust; within the gate of Buddha-activities not a single dharma is established.' Why is this? Because the true nature of reality is replete with all dharmas, how could it lack a single speck of dust? Because the gate of Buddha-activities is free from all marks, how could a single dharma remain? Only in this way does one realize that phenomena and principle are of a single suchness, and that emptiness and existence are non-dual.

2.8

A Woman Dies While Sitting and a Lotus Flower Grows from Her Bones

2.9

Miscellaneous Accounts states: "Among the common folk of Wenzhou, there was a woman who suddenly passed away while sitting. Later, in the vessel containing her ash and bones, a blue lotus flower grew. The multitude found it extraordinary." At that time, Chan Master Zhijue Shou heard and saw it, and composed a verse in praise, saying:
"The gate of the mind's nature
Is shared in common with the thousand sages.
Her spirit returned to the Pure Land;
A lotus emerged from the basin of ash."

2.10

Dharma Master Yuanbian Expounds the Mind-Only Pure Land

2.11

Dharma Master Yuanbian of Yanqing had an exposition on the mind-only Pure Land, which has already been carved in the preceding collection. Now, its essential points are also found in the Collection of Precious Pearls, which says: The mind-only Pure Land is simply one and that is all. It is truly because Amitābha is enlightened to the precious realm of my own mind, and my own mind is replete with Amitābha's Land of Bliss. Though distant, it is near, not departing from a single thought; though near, it is distant, passing beyond hundreds of thousands of koṭis of lands. For example, when the bright moon in the blue sky casts its reflection upon the myriad waters, the water does not ascend, nor does the moon descend; the water and the moon are at one boundary, naturally illuminating and reflecting each other.

2.12

Dharma Master Jiekong's Praise of the Venerable Image of Amitābha

2.13

At the Baoyun Bodhimaṇḍa in Siming, there was the doctrinal student Sijue, who commissioned an artisan to paint an image of Amitābha Buddha welcoming and guiding, hoping thereby to increase his buddhānusmṛti-samādhi. He brought it to show Keguan of Zhu'an in Yanqing, who bowed his head and spoke a verse in praise, saying:

2.14

"Mass of purple-golden light,
Bright white-jade ūrṇā,
Mind-only original nature;
The realm is not high.
Three grades and nine ranks,
Eight virtues and four lights;
With a single pure thought,
One immediately sees the West."

2.15

A Supplement to the Praise of the Dharma Treasure for the Pure Land Ritual Liturgy

2.16

At Mount Baiyun in Tiantai, there was Dharma Master Jingyuan, who transmitted the Tiantai teachings and contemplations. He once composed a Western Ritual Liturgy, which Vinaya Master Dazhi of Lingzhi prefaced and circulated. Its phrasing was divinely crafted, truly running neck and neck with Indian repentance texts. Within it, only the four types of sages were listed, while a chapter praising the Dharma was lacking. Upāsaka Li Ji of Zhachuan, having set his heart on pure karma, once supplemented it, saying: With supreme sincerity I take refuge and pay homage to the pure Dharma treasury of all the subtle and wondrous Dharma-gates of the perfect vehicle in the Western Land of Peace and Bliss.

2.17

"The Buddha has expounded the perfect vehicle now for ten kalpas,
His Dharma-gates are inexhaustible, equal to empty space.
The wind singing through jeweled leaves accords with the true scriptures;
The waves rippling in golden channels explicate wondrous canons.
Through transformation, one also hears the tongues of parrots;
Flowing and proclaiming, there are furthermore the sounds of kalaviṅkas.
Seven sūtras exclusively praise their vast and profound meaning;
The Dharma-nature is like empty space, with nothing spoken."

2.18

Chan Master Huaiyu Attains Rebirth Riding a Golden Dais

2.19

The Song Dynasty Biographies of Eminent Monks states: "In Taizhou there was Chan Master Huaiyu, who upheld the Vinaya rules with steep and lofty integrity. He wore only cotton robes, ate only one meal [a day], and constantly sat without lying down. Daily he recited the name of Amitābha Buddha fifty thousand times, and his total practice of the Amitābha Sūtra amounted to three hundred thousand rolls. One day, he suddenly saw the noble assembly of the Western Land, as numerous as the sands of the Ganges. Among them was one person who held a silver dais and entered through the window. Huaiyu said: 'I myself wish to obtain a golden dais for rebirth.' Thereupon it vanished. Huaiyu doubled his diligence. Later, he heard a voice in the sky say: 'Master, a halo of light already surrounds your head; please sit cross-legged and form the mudrā.' At that time, the Buddha's light filled the room, and the Master said: 'I am going.' A disciple asked: 'Where are you going?' The Master spoke a verse, saying:
'Pure, white, and clean, free from dust and defilement,
A lotus flower transformed into birth is my father and mother.
Since I cultivated the Path, ten kalpas have passed;
Manifesting in Jambudvīpa, I grew weary of the multitude of sufferings.
A lifetime of bitter practice surpasses ten kalpas;
Forever leaving the Sahā world, I return to the Pure Land.'
Having spoken, he passed away with a smile. The Prefect Duan Huairan was astonished when he saw it, and composed a verse in praise, saying:
'In a single thought, my Master ascended to the First Ground;
The music of the Buddha-land came twice.
There is only the old locust tree in front of the gate,
Whose branches hang low merely to suspend the golden dais.'"

2.20

Dharma Master Xianzhang Vows to Obtain a Golden Dais for Rebirth

2.21

During the Zhenghe era, there was Master Xianzhang, named Zhongmin, a man of Sanqu. He received instruction at Xiangfu Monastery in his commandery. In his youth, carrying his book-box, he hastened to the chamber of Master Zhong of Yongjia. After a long time, the ice became colder than water and the blue greener than the indigo plant; he then went to study under the wheel of Master Nanping Wen in Qiantang to complete his training. The assembly admired his debates, and accordingly called him the 'Tiger Cub.' Later, he returned to his home region to direct Mount Fushi, where shoes filled the doorway. The Master spoke boldly, saying: 'If there are not five hundred people under my seat, I will not lecture on the main text.' Because the Master hastily uttered these words, in his whole life he only lectured on short works. When the Master's end came, he hurried back to his home monastery and gathered the great assembly in the great Dharma hall. The Master mounted the lion seat, and just as he crossed his legs, he suddenly saw a silver dais arrive from the West. He gave a shout and said: 'In my whole life I understood the ultimate truth, and I vowed to obtain a golden dais for rebirth. Why is it not so?' Thereupon he closed his eyes and passed away. None of those who saw it failed to cry out in astonishment. The so-called lion seat was carved and decorated with wood, lifelike in appearance, over ten feet high, with a lotus dais placed upon it. This monastery produced many eminent figures, who always used this as the steps to ascend. Only the Master mounted it once, and afterward no one followed him. Now that the monastery has been converted to Chan, it has been cast aside in the corner of the hall. In our school, Master Zhizhao once passed by this monastery and happened to hear this account from a senior monk.

2.22

Birth and Death Are Fundamentally Non-existent, Arising in Accordance with Delusion

2.23

Gushan's Xianju bian says: "Branches must have roots, and streams must have sources. Birth is truly the root and source of death. Once there is birth, how could there not be death? Therefore the Great Sūtra says: 'Merit and Darkness are sisters that follow each other. A wise master accepts neither.' This means not accepting birth, and thus there is no death. As for the heavenly principle, it is quiescent, without the slightest omen of arising and ceasing; when deluded feelings churn in confusion, the traces of coming and going are then seen. For instance, when looking at a clear and bright sky with pure eyes, there are no blemishes or cataracts at all. If one stares hard and tires one's vision, wild flowers arise in confusion. Since the flowers arise, they also cease. The foolish love the flowers' arising and loathe the flowers' ceasing, without knowing that the flowers are fundamentally non-existent. Therefore the Śūraṅgama says: 'All sentient beings, because they do not know the constantly abiding true mind and the pure and bright substance of the nature, employ various false thoughts. Because these thoughts are not real, there is transmigration.'"

2.24

Emperor Suzong of the Tang Inquires of the State Preceptor of Nanyang

2.25

The Collection of Resolving Doubts Concerning Direct Pointing to the Pure Land says: "One day Emperor Suzong of the Tang summoned State Preceptor Zhong of Nanyang and asked: 'When casting off this skandha-body, where should one be reborn?' The Master replied: 'The wondrous nature of the one reality is round and identical to great empty space, fundamentally without arising and ceasing. If it responds and manifests in accordance with things, it also comes and goes according to the thoughts sentient beings produce. If one's thoughts unite with the true nature of great empty space, after casting this off, one may be reborn at will in the Buddha-lands of the ten directions. As an ancient worthy said, "Let each strive earnestly to meet in the Dragon Flower Assembly." In the past, there were Asanga and the other two, who were all reborn in Maitreya's heavenly palace according to their vows. If a person sees the nature, upon casting off this defiled body, they all return to the assemblies of the Buddhas.'"

2.26

The question was very intimate, but the answer was still broad and noncommittal. Furthermore, as for words such as 'rebirth at will' and 'jointly returning into the assemblies of all the Buddhas,' if one is unable to exclusively cultivate the practices for the Buddha-land, on what basis could one lodge consciousness in another realm? I cherish Yang Wuwei's eulogy, which says: 'The pure lands pervade worlds numerous as sands; / Why point exclusively to the West? / If only one can enter from one [gate], / Every place encountered is bodhi.' This is an all-encompassing demonstration that does not obstruct particular cultivation. How could worldly people not admire the West, unify their aspiration, and cultivate it?

2.27

Minister Wen of the Tang Inquires of Chan Master Guifeng

2.28

The Chuandeng lu records that Minister Wen Zao asked the Venerable Mi of Guifeng: 'When a person who has awakened to the principle and extinguished delusion generates no karma, when their single lifespan comes to an end, upon what does the numinous nature depend?' The Master answered: 'All sentient beings possess an awakened nature that is numinous and luminous, no different from that of a Buddha. It is merely because from beginningless time they have never understood this nature, falsely grasping at the mark of self, that emotions such as attachment and aversion arise. Creating karma in accordance with these emotions, they consequently transmigrate through kalpas of long duration. Yet the awakened nature within the body has never been born or died. If one can clearly awaken, this nature is itself the Dharmakāya; fundamentally free of arising, what dependence could it have? However, the habits of many lifetimes—joy, anger, sorrow, and delight—are subtle undercurrents that are difficult to eliminate at once; one must constantly remain vigilant. How could what is cultivated in a single lifetime equal the power and functioning of the Buddhas? One can only take empty stillness as the essence and not identify with the physical body; take numinous knowing as the mind and not identify with deluded thoughts. If deluded thoughts arise, do not follow them at all. At the time of approaching the end of life, karma will naturally be unable to bind one. Though the intermediate state exists, one's destination is free, lodging at will in the heavens or the human realm. If thoughts of attachment and aversion have already vanished, one will not receive a body of fragmented life and death; only the great wisdom of perfect awakening brightly and independently endures, which is called a Buddha.'

2.29

If it is said that one lodges at will in the heavens or the human realm, then what is cultivated does not transcend the three realms. Since it does not transcend the three realms, one still falls back into transmigration. It is what the ancients called: 'The wild fire burns it, yet it is hard to exhaust; / When the spring breeze blows, it grows again.' If it is said that one does not receive a body of fragmented life and death, ultimately where does this person take birth? If it is said that great wisdom independently enduring is called a Buddha, ultimately, according to the distinction and judgment of the Four Teachings, what Buddha-body does this constitute? Truly we know that if one is not adept in the essential purport of the five dwellings, the two deaths, the three bodies, and the four lands used by our Tiantai school from the sūtras and treatises, one cannot yet discuss with them the path of cultivation and proceeding toward the fruit. Formerly, the disputation seat at Tiaoxi resolved disputes and thoroughly clarified this meaning, saying in outline: 'A Mahāsattva of the six abodes still retains fragmented birth; a true person of the four fruits still undergoes transformed death.' If one can truly investigate such scriptural teachings deeply, then there is naturally a shortcut to transcend and ascend to that shore, and it is truly difficult to be misled by other cultivations.

2.30

Chan Master Zhenxie's Address to the Assembly

2.31

Chan Master Zhenxie Liao addressed the assembly, saying: 'Awakening to the matter beneath the paper robe, one only understands how to depart thus. Clarifying the matter on the side of uniform reality, one has not yet understood the former master's intention. As for the rest, Yinfeng stood inverted, Guankxi walked home, Wuye asked the person following behind, Dadian spoke of the soundless samādhi, one heard a flying squirrel and was immediately emancipated, one returned again for the sake of the foolish, one raised a finger and ceased, or one overturned a boat and went forth—each dying while seated or transforming while standing, every single one displaying spiritual powers and manifesting superknowledges. In their manifestation, one directly confronts their upright appearance; in their mingling, they lose their traces and leave no footprint. Employing it with pure ripeness, their handling is spontaneous; light springs forth filling the path, utterly without dependence. This is merely the ordinary turnabout of a patched-robed monk, hardly something extraordinary. If one's own seeing is not yet clear, and the light of one's eyes falls to the ground, it is like a living turtle shedding its shell, like a square peg fitted into a round hole—hindered by the physical form, driven by fire and wind. Because throughout one's life, thought after thought was scattered and disordered, and mental consciousness flew apart, at the moment of death, wanting briefly to settle the mind and quiet thoughts, closing one's eyes, hoping the mind will not be ground to dust by illusory falsehood—how could this be easily attained? One must be vigorously alive, standing like a wall a thousand fathoms high, letting a single thought go thus—thoroughly coming to rest, completely breathless, finished on that other side, so that one walks as on a bird's path and sits like open space, where even thoughts of emptiness have no trace, and the numinous luminance is utterly elevated and transcendent, never undergoing change. Just as today, is there any fellow who, when light and shadow fall away, is not benighted about birth and death?' After a long pause, he said: 'While the five-aggregate body is still complete, you do not yet know; after the hundred bones are scattered, where will you seek it?'

2.32

Court Gentleman of Miscellaneous Affairs Wang's Text Exhorting Cultivation of the West

2.33

The Baozhu ji states: 'Wang Zhong of Jiahe resided at the West Lake of Qiantang. During the Zhenghe era, he was recommended as a recluse, and the imperial court honoured him with the title of Retired Scholar. He once formed a Lotus Society and composed a text of admonition, saying: "I, the foolish one, once studied under Chan Master Xiaoben. The master was strict; whenever I made a move, he rejected it. Only after I asked repeatedly did he permit me to advance a step, yet in my place of self-examination I was still not completely clear. Later, while travelling on business, I stayed overnight at Chongning Monastery in Xiuzhou. In the morning, I happened to hear the assembly of monks chanting the Amitābha Sūtra, and my mind suddenly was moved, saying: 'I have applied my mind in the Chan gate for years, lamenting that I had no firm footing. Now I hear that Amitābha Buddha resides in the West, bidding me to generate faith and vows to seek rebirth. Is this not the ultimate place?' Thereupon I resolved my mind to cultivate it for nineteen years now, never missing a single day. For in my mind there was awakening and self-realization, just like the thorough penetration of the Chan school. Having attained this, I thought again of benefiting others. Formerly, there was the monk Fachi, who devoted himself exclusively to pure karma. At the end of his life he heard heavenly music and wondrous fragrance, and after a long while he revived, saying: 'Throughout my life I cultivated pure karma, but I regret not being able to benefit others. After I die, please expose my corpse beneath the pine grove to give to crows, kites, mole crickets, and ants, so that all who eat my flesh and blood may be born in the Pure Land.' Having spoken, he closed his eyes. The monastery monks immediately saw several divine banners descending from the western sun, emitting wondrous light that illuminated his room. Therefore we know that one who benefits oneself must benefit others. Now, Zhong respectfully forms a White Lotus Society at his dwelling to recruit people for shared cultivation. Anyone wishing to take part, regardless of high or low station, nobility or baseness, scholar or commoner, monk or nun, provided they resolve their minds with vows to return to the West, is universally invited to enter the society. Respectfully exhorted by Wang Zhong, Retired Scholar and Court Gentleman of Miscellaneous Affairs on the Left." Thus, the retired scholar established and cultivated this society, and through the merit of his vows and practice across the years, he later indeed fell ill-free and passed away facing the West. The sūtras and teachings of the Pure Land truly do not fail people; one only fears that worldly people are unwilling to rely on the sūtras and teachings.'

2.34

Discussion on the Principle and Phenomenal Trace of the Mind-Only Pure Land

2.35

Longshu said: 'There are those in the world who specialize in investigating Chan, saying: "Since it is the mind-only Pure Land, how could there be another Pure Land? Since it is Amitābha of one's own nature, one need not see Amitābha again." These words seem correct but are mistaken. Why so? The Western Pure Land has principle and phenomenal trace. In terms of its principle, if one can purify one's mind, everything is pure; it is truly the mind-only Pure Land. In terms of its phenomenal trace, the World of Ultimate Bliss truly exists; the Buddha spoke of it in detail and repeatedly, how could it be false speech? Everyone can become a Buddha; what is called "Amitābha of one's own nature" is certainly not false. However, in the end one has not yet reached this. For example, fine timber can be carved into a sacred image, but it must receive labour before it can be accomplished; one cannot immediately point to the fine timber and call it the magnificence of the fashioned image. Thus, what is claimed—that because of the mind-only Pure Land there is no further Pure Land, and that because of Amitābha of one's own nature one need not see Amitābha—is mistaken. Furthermore, some believe there is a Pure Land, but rigidly adhere to the explanation of mind-only, asserting that the West is not worth being born into; or they say that in investigating Chan and awakening to one's nature, one transcends the Buddhas and surpasses the Patriarchs, so Amitābha is not worth seeing. Both are in error. For these words are exceedingly lofty and demanding, and I fear they are not easily attained. Therefore, cultivating the West to see the Buddha and attain the Way is easy. If one only remains in this world, wishing to investigate Chan, awaken to one's nature, and transcend the Buddhas and Patriarchs, it is extremely difficult. Moreover, cultivating the Pure Land does not obstruct investigating Chan; why must those who investigate Chan disdain the Pure Land?'

2.36

Exhorting Those Who Investigate Chan That It Does Not Hinder Cultivating the West

2.37

Longshu said: 'In investigating Chan, to attain great awakening and thereupon escape transmigration in birth and death is certainly supreme. However, I fear those who reach this are few. If one cultivates the West, one cuts directly through transmigration, with not one in ten thousand failing. Therefore, I now urge those who investigate Chan to reserve a moment of leisure every day to cultivate the West. If one truly attains great awakening and transcends transmigration, one is still far from the Buddha-ground; to go further to see Amitābha Buddha and pay obeisance and respect—what harm is there in that? If one has not yet attained great thorough awakening, when one's lifespan suddenly runs out, if one goes directly to the West to see the Buddha and hear the Dharma, why worry about not attaining great awakening? If one does not cultivate the West, one inevitably follows one's karma to receive different retributions.'

2.38

Cultivating the West Is Like Receiving an Official Post in the Present

2.39

Longshu said: 'Aiming for great awakening in investigating Chan and being unwilling to cultivate the West is like someone who has an official post of the first rank but refuses it, insisting on studying to become the top civil exam graduate. Their aspiration is very fine, yet the top ranking cannot be guaranteed. It is better to temporarily accept an official post, and then study on the side; if one achieves the top ranking, it adds brocade to flowers. If one does not, one does not lose being an official. Cultivating the West refers to temporarily accepting an official post. Studying on the side refers to concurrently investigating Chan. Not achieving the top ranking refers to investigating Chan without awakening. Not losing being an official refers to directly escaping transmigration. Once born in the West, how could one fail to attain great awakening?'

2.40

Dharma Master Hongjue Was the Master of Tandi

2.41

The Liang Biographies of Eminent Monks records the monk Tandi, a native of Wuxing. His father, Tong, served as Biejiu of Jizhou. His mother, Lady Huang, was taking a daytime nap and dreamt of a monk calling her mother, entrusting her with a chowry fly-whisk and two iron-carved paperweights. Awakening from sleep, she saw both items were physically present, and consequently she became pregnant and gave birth to Tandi. When Tandi was five years old, his mother showed him the two items. Tandi said: "In my previous life, I preached the Lotus Sūtra for the King of Qin, and he bestowed them upon me." At the age of ten he left the household, and following his father he met the Guanzhong monk Daochao. He suddenly called Daochao by his personal name. Chao said: "Why does a child call a senior scholar by his personal name?" Tandi said: "The Upādhyāya was Tandi's śrāmaṇera; while gathering herbs for the sangha, you were injured by a wild boar and cried out involuntarily." Chao realized and wept, saying: "You are indeed my late master, Dharma Master Hongjue." He then asked about the day Hongjue passed away; it was precisely the day the objects were entrusted. The facts were thus verified.'

2.42

Chan Master Cheng Became the Son of Regional Commander Xue

2.43

The Continued Biographies of Eminent Monks states: 'During the Northern Wei, Chan Master Cheng exclusively upheld the Lotus Sūtra. At the end of his life, he took birth in the Xue family of Hedong. Born able to speak of events of his past lives, he took no pleasure in worldly life and wished again to become a monk. His father took office as the governor of Sizhou, and following his father to his official post, he went to the Qidi Temple in Zhongshan, vividly remembering his former abode. Thereupon he sought out his disciple from that time and said to him: "Do you still remember when you followed me crossing the water to Langshan—that Chan Master Cheng was myself." The disciple assented. His parents, fearing he would leave the household, took a wife for him. From then on, he forgot the events of his past life.'

2.44

Qi Junzuo's Former Life Was a Lecture Monk

2.45

The Song Dynasty Biographies of Eminent Monks records: 'The scholar Qi Junzuo of Wu commandery diligently studied to write poetry, and was often in distress while traveling between Wu and Chu. During the Yuanhe era, he passed through Qiantang, intending to beg for food at Tianzhu. When he reached Gushan, he was so hungry that he could not go forward, and so he wept overlooking a stream. Suddenly, an Indian monk looked at him, smiled, and said: "Dharma Master and graduate, have you had your fill of the taste of traveling?" Zuo said: "I have had my fill indeed. Why do you address me as Dharma Master?" The monk said: "Do you not remember lecturing on the Lotus Sūtra at Tongde Temple?" Zuo said: "I do not." The monk then took a date out of his pouch and gave it to him to eat. Zuo thereupon became aware of his past-life events of expounding the sūtra. The monk said: "Of the five of us at that time, only I alone attained deliverance, while you alone have become a frozen and starving scholar." Zuo said: "For over forty years, I have eaten only one meal a day and wrapped my body in coarse hemp; my fortune has not been complete." The monk said: "Because from atop the lion seat you widely expounded divergent errors and caused later students to generate doubts. Your precepts were flawed and your body bent; it is right that the retribution should be so." Having spoken, the monk was seen no more. Zuo then went to Lingyin Temple, left household life to become a monk, and changed his name to Jiankong. Later, he established noble conduct and moral integrity, and died.'

2.46

Chan Master Yong's Later Incarnation Was Grand Defender Fang

2.47

The Miscellaneous Records of Tang Minghuang says: 'Fang Guan, courtesy name Cilu, served as the magistrate of Tonglu during the Kaiyuan era. Hand in hand, he strolled leisurely with the Realized Man of Xing, He Pu, reaching Xiakou village, where they entered an abandoned Buddhist temple. Pu sat beneath a pine tree and struck the ground with his staff, ordering the attendants to dig several feet deep. They obtained a ceramic jar, inside of which were all letters and paintings between Lou Shide and Chan Master Yong. Pu said: "Do you recall this, sir?" Guan was startled to remember that his past life had been Chan Master Yong. The monk Zhongshu's poem says: "Lowly is Fang Cilu, / drifting along and falling into the mundane flow." This was to mock his loss of his original aspiration.'

2.48

Elder Xun's Later Incarnation Was Vice Minister Li

2.49

The Record of Yijian says: 'Vice Minister Li, named Mixun, courtesy name Sizhi, was the governor of Linchuan. One day, on the anniversary of his father's death, he went to Shushan to provide a meal for the monks and dined together with the abbot, Elder Xingman. Man was over eighty years old; he gazed intently at Li and said: "Are you not old Xun, sir?" Li did not reply. Man also said: "Old Xun was my fellow disciple; the characters of his name were identical to yours, sir. Ever since you took charge of this land, sir, I have suspected it. Today, observing your speech, laughter, and bearing, their brilliance has not the slightest difference. You, sir, must be his later incarnation." Li inquired into the time of Xun's death, which was the first month of the wuchen year of the Yuanxiu era [1088], the very year Li was born. Li originally had the sobriquet Miyuan; someone in a dream happened to change it to Xun for him, and later he indeed passed the examinations. Li believed it, and upon returning home he named his private resting chamber "Lesser Cloud Hall" and composed a poem to express his thoughts, saying: "For what reason did this old fellow make an error in a single thought, / willing to exchange the cassock for hairpins and topknot? / A fellow practitioner, elder brother Man, is still here; / in a different life he still praises old Xun. / With habit-energies not yet forgotten, I can still make dances; / from such conditions, how could I behold the holding up of the flower? / Instead, I shall take pure karma to seek the way home; / how could living in a lay household compare to being plain and simple?"'

2.50

The Nun Who Chanted the Lotus Sūtra Fell into Becoming a Courtesan

2.51

The Leisurely Readings of Dunzhai records: 'When Duke Ouyang Wenzhong governed Yingzhou, there was an official slave girl named Lu Mei'er whose appearance was elegant and refined, and who was skilled in conversation and laughter. Her mouth constantly produced the fragrance of a lotus flower, which dispersed and filled the entire room. Everyone marveled at her, but none could fathom the cause. Soon, a monk came from the Shu region who was quite knowledgeable about people's past lives. The Duke spoke with him about her. The monk said: "In her past life, this girl was once a nun and chanted the Lotus Sūtra for thirty years. Through an error in a single thought, she drifted and fell into this state." The Duke did not yet believe it, so he asked her, saying: "Have you ever read the Lotus Sūtra?" The slave girl said: "Having fallen into this condition, I have had no leisure for that." The Duke ordered that this sūtra be fetched and shown to her; with one glance she immediately chanted it as if she had long been familiar with it, yet if another sūtra was substituted, she could not. The monk's words were truly to be believed.'

2.52

Qingcaotang's Later Incarnation Was Duke Zeng Lu

2.53

The Longshu Pure Land Writings says: "In our dynasty there were two monks named Qingcaotang. The earlier one was over ninety years old; a woman of the Zeng family often provided him with vegetarian feasts and gave him gifts of clothing and items. Caotang was grateful for her kindness and said to her: 'When this old monk dies, I shall become your son, Madam.' One day the woman suddenly gave birth; she sent someone to go check on Caotang, and he had already passed away seated. The son born was none other than Duke Zeng Lu. Because in his past life as a monk he had cultivated merit and wisdom, he passed the examinations at a young age, and later became prime minister. This too was an error: because he did not transcend birth and death but remained in the world of saṃsāra, becoming someone's son for the sake of petty favors, he did not free himself from craving and affection. His miscalculation was severe indeed."

2.54

Chan Master Zhe's Later Incarnation Was a Great Nobleman

2.55

The Longshu Pure Land Writings says: "There was Chan Master Zhenru Zhe, an elder renowned for his practice. He resided in the great monasteries of the capital and sat in meditation without sleeping for forty years. After he passed into extinction, even his paper jacket produced relics (śarīra). Palace eunuchs cherished them and bought them for thirty strings of cash. Had this Chan Master cultivated for the West, he would surely have become an irreversible bodhisattva. Yet he never cultivated this, and after death he was born into a family of great wealth and nobility, spending his life in anxiety and suffering. How lamentable! Yongjia said: 'When enlightened, karmic obstacles are fundamentally empty; / when not enlightened, one must repay former debts.' Zhe did not resolve the great matter of birth and death, was born into a family of great wealth and nobility, fulfilled his past vow, and yet had much anxiety and suffering; he was repaying the former debts of hundreds of lifetimes and thousands of generations."

2.56

Elder Gu's Later Incarnation Was Born into the House of a Prime Minister

2.57

The Longshu Pure Land Writings says: "It is said of Elder Huigu: 'He first resided at Taiping in Shuzhou, and later moved to a great monastery in eastern Zhejiang. His virtue and practice were celebrated throughout the world, and both monastics and laity took refuge in him. Before long, after his death, he was reborn into the house of a prime minister.' As the retribution for having cultivated much merit and wisdom in his previous life, in his present life he passed the higher examinations; the world naturally deemed it an honor. Had old Gu cultivated for the West, he would have escaped saṃsāra and departed; how would he have today's downfall? The Laṅkāvatāra-sūtra says: 'A worldly practitioner is like clarifying turbid water. Although it becomes clear when settled, the sediment has not been removed, and when stirred it becomes turbid again.' This applies to old Gu. If a person is born in the West, sees the Buddha and attains the Way, and then returns to this realm, that is having swept away the sediment, so that even if stirred, it does not become turbid again."

2.58

Qi Junfang Encountered an Indian Monk and Awakened to His Former Incarnation

2.59

The Record of Compiled Anomalies says: 'Qi Junfang was a native of Wu commandery. Though he had studied diligently from his youth, his literary talent was meager; he was constantly burdened by poverty and hardship, and when presenting himself to dukes and nobles, he received no regard. During the Yuanhe era of the Tang, he traveled to Qiantang, intending to beg for food at Tianzhu. When he reached Gushan, he was so hungry that he could not go forward, and so he wept sorrowfully overlooking a stream. Soon, he saw an Indian monk who looked at him and said: "Dharma Master and graduate, have you had your fill of the taste of traveling?" Qi said: "The taste of travel is indeed full. Why do you address me as Dharma Master?" The monk said: "Do you not remember expounding the Lotus Sūtra at Tongde Temple in Luoyang?" Qi said: "All my life I have lingered and traveled in Wu and Chu, never once crossing the Jing River; how can there be talk of Luoyang?" The monk said: "You must be distressed by the fire of hunger, so that you do not recall your past life." The monk then reached into his alms-bowl pouch, produced a date, and said: "This is produced in my country; eating it enables one to know past and future matters." Having eaten it, Qi scooped water from the spring to drink and rested his head on a stone to sleep. When he awoke, he suddenly was aware of his past incarnation as if it were yesterday. Thereupon he bowed to the monk and inquired: "Is the Preceptor Zhen in peace?" The monk said: "His focused diligence was not complete; he became a Shu monk once more, but now he has severed clinging conditions." "Where is Master Shen?" He said: "His previous vow was not yet fulfilled; I hear he has become a Dharma Master again." "Where is Dharma Master Wu?" He said: "Do you not recall playfully making a great vow in front of the stone image at Xiangshan Temple: 'If I do not realize unexcelled bodhi, I vow to become a court noble'? Yesterday I heard he has already become a military commander. Of the five monks at that time, only I gained release. You alone have become a frozen and starving scholar." Qi said: "For over forty years, I have eaten only one meal a day and wrapped my body in coarse hemp. This fortune was not complete; how did my cultivation lead to this?" The monk said: "The fault lay in expounding divergent errors widely from atop the lion seat, causing scholars to generate doubts in their minds. The precept-jewel had flaws, and dhyāna was not cultivated alongside; when the body is bent, the shadow is crooked: it is right that the retribution should be so." Qi said: "What can be done about it?" The monk said: "Regarding the matters of today, nothing more can be done. As for the matters of other lives, may this serve as a warning to you." He then produced a mirror, both front and back lustrous and clear. "If you wish to know about matters such as nobility and meanness, longevity and brevity, and the rise and fall of the Buddhadharma, you should take a look." Qi looked, and the mirror had already spoken, saying: "All matters have been examined." The monk gathered the mirror and walked away, and soon was lost to sight. When Qi reached Lingyin, he shaved his hair to become a monk, changing his name to Jingkong. In the first year of the Dahe era, Li Mei was pursuing his studies at Tianzhu in Longmen; Kong visited him and related the above events, further saying to Mei: "I am fifty-seven years old, and still have nine years left in the world. After I depart, will the Buddhadharma decline?" When Mei finished [listening], he did not answer, but took up a brush and wrote on the northern wall of the sūtra repository: "Not sharing one sand, the Ganges sands decline; / a hare trapped, a dog seized; / ox and tiger clash, losing horn and tusk; / the precious sandalwood ultimately does not extinguish its flower." This prophesied the incident of Tang Emperor Wudi's suppression of Buddhism, which later indeed came to pass.'

2.60

Gu Kuang Grieved for His Lost Son, Who Was Reborn

2.61

The Trifling Words from South of the Northern Meng says: 'Gu Kuang, courtesy name Tuiweng, had a son named Feixiong. In Kuang's late years, his son suddenly died prematurely. Kuang was inconsolable with grief, and chanted: "The old man has lost his beloved son; / at sunset, a thousand streaks of blood. / The old man is seventy years of age, / and will not make it a parting of many years." Feixiong heard this in the underworld and reported the circumstance to the nether official. The nether official pitied him and dispatched him to be reborn into Kuang's family. When he was three years old, he was able to speak about hearing his father's bitter chanting in the underworld. Later, he took the examinations and passed, becoming a person of great renown.'

2.62

Wei Gao's Former Incarnation Was Marquis Zhuge Wu

2.63

The Miscellaneous Records of Tang Minghuang says: 'When Wei Gao, the governor of Chengdu, was one month old, a Central Asian monk saw him at that time and said: "Having been parted for so long, are you well?" The infant seemed to show a look of joy. When the crowd asked for the reason, the monk said: "This child is the later incarnation of Marquis Zhuge Wu. In the past, I wandered and associated with him, and now I meet with him again in this manner."'

2.64

An Indian Monk Vowed to Become the Son of Attendant-in-Ordinary Wang

2.65

The Record of Signs from the Unseen Realm says: 'Wang Min, Attendant-in-Ordinary of the Liu Song, was at that time a friend beyond worldly bounds with an Indian monk. Whenever the monk beheld Min's extraordinary demeanor, he would say to his peers: "In a future life, if I can become this man's son, my wish will be fulfilled." Min secretly heard of this, and one day playfully asked him: "Dharma Master, your talent is high and your conduct lofty; whose son will you become in another day?" The monk nodded and did not reply, and on a later day suddenly fell ill and died. Over a year later, Min's wife gave birth to a son. As soon as he could speak, he understood foreign languages, and as for rare goods from distant lands, there were none he did not recognize. Since Min was certain of his former incarnation, he gave him the child-name Alian; later he became a person of great renown.'

2.66

Monk Xuan'gao Was Reborn into the Zhao Family

2.67

The Fayuan zhulin states: “At the end of the Zhenguan reign era of the Tang, there was a monk named Xuan Gao at the Zhili Monastery in Fuyang County of Xiangzhou, whose secular surname was Ma. On the day he was about to die, he looked at his mother and said, ‘Your son has a past karmic link with the Zhao family; going from here, I will become their son.’ His mother did not believe it, so she made an ink dot on his left elbow. After he passed away, Zhao's wife suddenly dreamed that this monk came and said, ‘I shall become a child to you, mother.’ Thereupon she became pregnant. When she gave birth, there indeed was an ink dot on the elbow. At three years of age, without anyone guiding him, he was able to go to the Ma family's house on his own, where he said, ‘This is my old home.’”

2.68

Wang E's Former Life as a Monastery Boy of Beitang Monastery

2.69

The Taiping guangji states: “Wang E of the Tang was the younger brother of Minister Jin. During the turmoil in the Western Capital, Jin took his family into Shu. Following the Jialing River, they arrived before the Beitang Monastery in Lizhou. E, who was seven years old, suddenly said, ‘I once had a scroll of a sūtra hidden in a stone niche of this monastery.’ His parents were astonished by this, so they sent someone along to look for it, and indeed found it; even the wooden comb he had used was still preserved. A monk of the monastery said, ‘This was our monastery boy.’ When they asked the year he had died young, it was precisely the year E was born. His parents from that past life were still alive. Later, he served as an official, reaching the post of county magistrate and recorder.”

2.70

Chancellor Pei Became the Crown Prince of the Kingdom of Khotan

2.71

The Beimeng suoyan states: “Pei Xiu, the Tang prime minister, turned his mind to the Buddhist school and was skilled in Chan and doctrinal teachings. Whenever the Venerable Mi of Guifeng wrote works, Pei composed the prefaces for all of them. He often wore a patched patchwork robe and held his bowl begging for food in the quarters of singing courtesans, saying of himself, ‘Unstained by mundane sentiments, one can preach the Dharma to save people.’ He often made the vow: ‘May I be a king in lifetime after lifetime to broadly protect the Buddha Dharma.’ Later, the king of the Kingdom of Khotan gave birth to a crown prince, whose palm lines bore the two characters ‘Pei Xiu’. When this was heard in the central court, Pei's son sent a letter wishing to welcome him, but it was not granted, so he ceased.”

2.72

A Patch-Robed Monk Vowed to Become a Son to the Cui Family

2.73

The Yutang xianhua states: “In past times there was a monk who often visited the house of Cui Shen. Cui frequently told him of his lack of a son. The monk said, ‘Just invite your lady, in splendid attire, to visit the large monasteries of Chang'an. Wherever you see an old monk, if he does not look [at her], go on to another place. If he looks upon her with lingering eyes, you should form deep bonds with him and cause his mind to be moved; then in his next life he will naturally become your son.’ Cui and his wife believed his words. At first they went to two or three places, and none paid them any heed. Later they arrived at one compound and saw an old monk nearly sixty years of age who received them with great diligence. Cui then made generous donations, and from then on offerings continued without cease. The old monk was deeply touched, and reflecting that he had no way to repay them, made a vow to become their son in a future life. Within a few years the monk passed away, and Cui's wife gave birth to a son whose hand bore the two characters ‘Patch-robed Monk’ (naseng). Thus his childhood name was Naseng (‘Patch-robed Monk’), and he was also called Zilang (‘Monk Lad’).”

2.74

The Prince of Qi Obtained a Monk of Aijing Monastery as a Son

2.75

The Guangyiji states: “During the Kaiyuan reign era of the Tang, Prince Fan of Qi, having no son, sought the Daoist master Ye Jingneng to submit a petition to the Heavenly Bureau. The reply said: ‘By destiny, Fan is not to have a son.’ Jingneng again sent an official document to the Heavenly Bureau. The Heavenly Bureau, having no choice, dispatched two emissaries to take a monk of Aijing Monastery to become his son. The two emissaries mistakenly went to Shengguan Monastery to take a certain venerable monk. That monk said: ‘Throughout my life I have cultivated the karma for the Tuṣita Heaven; I ought not to become a son to human beings.’ The two emissaries then left. At that time, a monk of Aijing Monastery eventually passed away on that very day, and after one year the Prince of Qi had a son. When he was only six or seven years old, he constantly asked to go to Aijing Monastery to play. The prince allowed him to do so, and whenever he saw the monks, it was as if seeing old acquaintances. Before long, when he grew up, he took a great liking to archery and hunting; this is also how intentions change as one pursues worldly things.”

2.76

Du Hongjian Vowed to Become a Monk

2.77

The Xiangshan yelu states: “When Du Hongjian, Chancellor of the Tang, first pacified Bashu, he arrived in Yizhou and met Chan Master Wuzhu of Mount Baiyun, obtaining the essential meaning of the Buddha Dharma; from then on, he lodged his mind in the joy of Chan. He had a poem that said: ‘I long vow to abide in the principle of Chan; / How could I bow to the source of worldly transformation?’ In his later years, he entered the chancellery, and resigned due to illness. When he was on the verge of death, he looked at his sons and gave his final charge: ‘You must bathe me, shave my beard and hair, put a saṅghāṭī robe on me, and cremate my body with fire. This is my vow, and you must not violate it.’”

2.78

Shi Yannian Fell to Becoming a Ghost Immortal

2.79

The Xiangshan yelu states: “Chancellor Shi Yannian, courtesy name Manqing, was magnanimous and candid by nature, and bold in poetry and wine. During the Mingdao reign era he fell ill and passed away. In daily life, he had been affectionate friends with a certain Scholar Zhang. Several days later, Zhang suddenly dreamed that Manqing arrived at his home riding a blue-grey donkey, saying: ‘I have already become a ghost immortal, and have been allowed to come and summon you to go along with me.’ Zhang firmly declined on account of his elderly mother. Manqing left in anger and said: ‘Now I shall command Buzhi to travel with me!’ Within a few days, Buzhi indeed died. Buzhi was the courtesy name of Fan Feng. The matter is seen on the stone inscription of Yixing.”

2.80

Daoist Yin Became the Son of Li Zonggu

2.81

When Li Zonggu, Vice Director of the Bureau of Convoys, served as prefect of Hanzhou, there was a Daoist named Yin Keyuan, who was skilled, experienced, and good at painting. Having caused an accidental fire, he committed a crime punishable by death. Li delayed his trial, and meeting with an amnesty, he obtained pardon; Keyuan was eighty-one years old at the time. He pledged of his own accord that in a future life he would become Li's son to repay his kindness. After Keyuan had been dead for more than twenty years, Li's daughter-in-law dreamed of Keyuan entering her room, and later she indeed gave birth to a son, whose milk name was Shusun. From childhood he was good at painting and delighted in reading Zhuangzi and Laozi, and he again became a Daoist, named Miaoying, serving his mother with filial piety. His portraiture was exquisite. At the time, Dongpo once composed a long poem recording the matter, which broadly said: ‘The remote ancestor of a thousand years guarded the mountain pass; / With a single thought, he returned as the descendant of Laozi. / When will the old karmic affinity of incense and fire end? / The leftover habit of painting remains down to this day.’”

First 81 of 142 passages. Read on

Linked texts (1)

樂邦遺稿 — Classical Chinese