龍舒增廣淨土文 5

English (machine translation) 5

Language: English

5.1

Composed by Wang Rixiu, Jinshi of the Imperial Academy

Dharma Master Yuan of the Eastern Jin was the first to initiate the cultivation of the Pure Land. Vice Minister Wang Minzhong of the present dynasty and Layman Lu of Qiantang in recent years compiled over two hundred biographies of accounts of stimulus and response, all of which were carved onto printing blocks and circulated. Now I cannot record them all, so I have briefly selected thirty biographies in total—of those who cultivated with vegetarianism and precepts, average people who cultivated, sinful and evil people who cultivated, and those who cultivated amidst sickness and suffering—in order to inspire people's faith.

5.3

Dharma Master Yuan of the Eastern Jin

5.4

The monk Huiyuan was a native of Yanmen. He resided at Mount Lu, forming a Lotus Society to cultivate the Pure Land together with one hundred and twenty-three people, both monastics and laymen, including Liu Yimin, aspiring to entrust their birth into lotus flowers on a future day. Yuan stilled his mind and practiced contemplation; in the first eleven years, he saw sacred manifestations three times, but being deep and reserved, Yuan did not speak of it. Nineteen years later, on the evening of the last day of the seventh month, Yuan saw Amitābha Buddha face to face, his body filling empty space, with various transformation Buddhas within the round halo, and Avalokiteśvara and Mahāsthāmaprāpta standing in attendance on his left and right. He also saw flowing water of radiant light dividing into fourteen streams, each stream flowing up and down, naturally able to proclaim the wondrous Dharma of suffering, emptiness, impermanence, and non-self, just as explained in the Sūtra of the Sixteen Contemplations. The Buddha told Yuan: 'Because of the power of my fundamental vow, I have come to comfort you; after seven days you shall be born in my land.' He saw the monks Buddhayasās, Huichi, and Tanshūn beside the Buddha, who stepped forward, bowed to Yuan, and said: 'The Dharma Master's aspiration preceded ours; why do you arrive so late?' Yuan saw them clearly with his own eyes, so he spoke of it to his disciples, saying: 'When I first dwelt here for eleven years, I fortunately saw the sacred manifestations three times in the Pure Land. Now seeing them again, my rebirth in the Pure Land is certain.' The next day he fell ill, and on the seventh day he died. In his youth, Yuan was widely read in the classics and histories, and was especially versed in Zhuangzi and Laozi. When he went to Mount Taihang and heard Dharma Master Dao'an lecturing on the Prajñā-sūtra, he was suddenly enlightened, and said: 'The diverse doctrines of the nine schools are mere chaff and husks.' He then shaved his hair and served him. Later he arrived at Mount Lu and did not leave for thirty years. He died at the age of eighty-two.

5.5

Liu Yimin of the Eastern Jin

5.6

Chengzhi, styled Zhong'en and named Yimin, relied on Master Yuan to cultivate the Pure Land together, exclusively sitting in meditation to practice contemplation. In merely half a year, while in samādhi, he saw the Buddha's light shining brilliantly and the ground entirely golden. He lived on the mountain for fifteen years. In his final years, while contemplating the Buddha, he saw Amitābha Buddha, purple-gold in body, with light from the ūrṇā radiating everywhere, lowering his hand to receive him, approaching his room. Chengzhi, comforted and fortunate, wept and stated: 'How could the Tathāgata stroke my head and cover me with his robe?' The Buddha then stroked his head and drew forward his kaṣāya to cover him. On another day, while contemplating the Buddha, he again saw himself enter a great pond of seven jewels, with blue and white lotuses intermingled, the water clear and deep as if without shore. In its midst was a person with a round halo around his neck and a svastika on his chest, who pointed to the pond water and said: 'This is the water of eight virtues; you may drink it.' Chengzhi drank the water, and sweetness filled his mouth. When he returned, he still felt an extraordinary fragrance emanating from his pores. He then said: 'My affinity with the Pure Land has arrived!' The monks of Mount Lu all gathered. Facing the Buddha image, Chengzhi burned incense, bowed twice, and prayed: 'Because of the bequeathed teachings of Śākyamuni, I know of Amitābha Buddha. This incense should first be offered to Śākyamuni Tathāgata, then to Amitābha Buddha, and thereafter to the assembly of Buddhas and bodhisattvas in the Lotus Assembly, and even to the Buddhas and bodhisattvas throughout the ten directions; I vow that all sentient beings may together be born in the Pure Land.' Having finished the prayer, he spoke his farewells to the assembly, sat upright facing west, folded his hands, and passed away at the age of fifty-nine.

5.7

Que Gongze of the Eastern Jin

5.8

Gongze was a member of Master Yuan's White Lotus Society. After he died, a friend held a memorial service for him at Baima Temple in the Eastern Capital. The groves, trees, and temple halls all turned golden, and a voice in the sky said: 'I am Que Gongze. The jewel land of Sukhāvatī where I prayed to be reborn is now far reached, so I have come to inform you.' When he finished speaking, he disappeared.

5.9

Zhang Kang, Hanlin Academician of the Jin

5.10

Kang accumulated good deeds throughout his life and deeply had faith in and revered the Buddhist gate. He vowed to recite the Great Compassion Dhāraṇī one hundred thousand times, wishing to be born in the West. When the recitation was completed and he was past sixty years of age, he suddenly fell ill and only recited Amitābha Buddha's name. He said to his family: 'The Western Pure Land was originally just within the western room of the main hall; Amitābha is sitting on a lotus flower, and Weng'er is bowing to the Buddha and playing on the golden sand of the lotus pond.' Having finished speaking, after a short while he recited the Buddha's name and died. Weng'er was the name of his grandson, who had died at the age of two or three.

5.11

The Monk Tanjian of Jiangling in the Song

5.12

Tanjian was exceptionally meticulous in his conduct, and constantly vowed to ascend to Peaceful Nourishment in body and see Amitābha Buddha face to face. Peaceful Nourishment is the Pure Land. Therefore, even for a good deed as small as the tip of a hair, he dedicated it all [to that end]. One day while in samādhi, he saw Amitābha Buddha sprinkle water on his face, saying: 'Wash away your dust and defilement, purify your mind and thoughts, and your body and speech will both be made solemn and pure.' He also took out a lotus flower from a vase and gave it to him. Emerging from samādhi, he bade farewell to the monks of the temple. As night deepened, he walked alone under the corridor reciting Amitābha Buddha's name. As the fifth watch approached, his voice became ever more vehement. When morning came, his disciples inquired after him as usual; he sat cross-legged without moving, and when they approached and looked at him, he had passed away.

5.13

The Monk Huijin of the Capital Yang in the Southern Qi

5.14

Huijin, at the age of over forty, wished to recite the Lotus Sūtra. Holding the scroll, illness arose, so he made a vow to produce one hundred copies to repent of his karmic hindrances. Collecting funds and completing the production, his illness was cured accordingly, and he vowed to dedicate the merit of producing the scriptures to the Pure Land. Suddenly a voice in the sky said: 'Your matter is completed, and your vow is fulfilled. Rebirth in the Pure Land—if not you, who else?' Jin heard it and said: 'Jin would not dare to hope for the highest grade, but even the lowest of the lowest grade will be without retrogression.' In the third year of Emperor Ming of Qi, at the age of eighty, he died without illness.

5.15

The Monk Tanluan of Biggu in the Later Wei

5.16

Tanluan originally obtained ten scrolls of immortal scriptures from the Recluse Tao. Tanluan was delighted and pleased with himself, believing that spiritual immortality could certainly be attained. Later, he met the monk Bodhiruci and asked, "Does the Buddha's path have long life? Can it ward off aging and death?" Bodhiruci said, "Long life and immortality are indeed our Buddha's path." He then gave him the Contemplation Sūtra in Sixteen Contemplations, saying, "If you recite this, then you will never again be reborn in the three realms or wander in the six destinies; waxing and waning, vanishing and thriving, misfortune and fortune, success and failure can never reach you. As for its lifespan, there is the kalpa-stone and the sands of the river. The number of grains of sand and stones is limited, but the measure of that lifespan is infinite. This is the long life of our Golden Immortal." Tanluan had deep faith in this, whereupon he burned the immortal scriptures and exclusively practiced the Contemplation Sūtra; even amidst seasonal changes of cold and heat or the onset of illness, he never grew remiss. The Wei sovereign favored his aspiration and noble intent, and also praised his self-cultivation and conversion of others, which spread very widely, giving him the title "Spiritual Luan." One day, he told his disciples, "The manifold sufferings of the hells cannot but be feared; the pure karma of the nine grades cannot but be cultivated." He then had his disciples recite the name of Amitābha Buddha in a loud voice, and facing west with closed eyes, he bowed his head and died. At that time, monastics and laypeople alike heard the sounds of pipes and strings coming from the west, which ceased only after a long while.

5.17

Monk Daoyu of Kaijue Monastery Under the Sui

5.18

Daoyu practiced recollection of Amitābha Buddha and made a sandalwood statue three inches high. Later, he suddenly died, but after seven days he revived and said, "I saw Amitābha Buddha, who said: 'Why did you make my statue so excessively small?' I replied: 'When the mind is large, it is large; when the mind is small, it is small.' When I finished speaking, the statue filled all of empty space. He further said: 'Return to your native country for now and bathe in fragrant water; when the morning star appears, I will come to welcome you.'" When the time came, he indeed saw a transformation Buddha come to welcome him, with bright light illuminating the room. Everyone heard and saw it, and he then passed away. It was the eighth year of the Kaihuang reign era.

5.19

Monk Shandao of the Capital Under the Tang

5.20

During the Zhenguan reign era, Shandao saw Chan Master Daochuo's Pure Land Bodhimanda of the Nine Grades at Xihe; thereupon he was earnest and diligent, persevering in bitter austerities as if putting out a fire on his head. Every time he entered the Buddha hall, he joined his palms, knelt in the western fashion, and single-mindedly recollected the Buddha, never resting until his strength was exhausted; even in freezing cold he would break into a sweat to express his utmost sincerity. When he came out, he would preach the Pure Land Dharma gate to the assembly, never lacking for a single moment in benefiting others. For over thirty years he never slept for a moment, taking pratyutpanna practice, circumambulating, and bowing to the Buddha in the vaipulya manner as his exclusive personal duty. He safeguarded the categories of precepts without violating the slightest hair, never once lifted his eyes to look at women, and abandoned thoughts of fame and gain, keeping far away from joking and laughter. Wherever he went, his body was pure and he received offerings; any excess food, drink, or clothing was wholly given away in charity. Fine food was sent to the great kitchen to offer to the assembly, while he ate coarse and poor fare himself; he drank and ate neither curds nor ghee. Whatever donations he received, he used to copy over one hundred thousand scrolls of the Amitābha-sūtra and paint over three hundred illustrations of the Pure Land transformation tableau. Whenever he saw damaged pagodas, he fully repaired and rebuilt them; lighting lamps to continue the illumination, he never ceased year after year. He never allowed others to carry or wash his three robes, water jar, or alms bowl, remaining unchanged from beginning to end. He did not walk together with the crowd, fearing that discussing worldly affairs would hinder his cultivation of practice. Those who successively received the Pure Land Dharma gate from him were beyond count. Someone once asked Shandao, "Does the good of recollecting the Buddha lead to rebirth in the Pure Land?" He answered, "According to your recollection, your vow will be fulfilled." Thereupon, as Shandao himself recited the name of Amitābha Buddha once, a ray of bright light came out from his mouth; from ten recitations up to a hundred recitations, the bright light was likewise so. His verse for admonishing and transforming said: "Gradually, chicken skin and crane hair; / Look, see the faltering, tottering steps. / Even if gold and jade fill the hall, / One cannot avoid decline, old age, and sickness. / Let there be a thousand kinds of pleasure; / Impermanence will arrive in the end. / There is only the shortcut of practice: / Simply recite the name of Amitābha Buddha." Later he said to people, "This body is repulsive; I am about to return to the West." He then climbed a willow tree in front of the monastery and threw himself down to end his life. Emperor Gaozong, seeing that bright light had emitted from his mouth when recollecting the Buddha, and that his dedication was so utmost when relinquishing his body, bestowed on the monastery the plaque name "Guangming" (Bright Light). The brief biography by Repentance Master Ciyun Zunshi of our dynasty states: "A transformation body of Amitābha Buddha came to Chang'an. Hearing the sound of the Chan River, he said: 'They can be taught to recollect the Buddha.' Three years later, the whole city of Chang'an was recollecting the Buddha." Later there was Great Master Fazhao, who was indeed the later rebirth of Shandao.

5.21

Monk Huaiyu of Taizhou Under the Tang

5.22

Huaiyu concentrated his thoughts on the pure karma for nearly forty years. In the first year of the Tianbao reign era, while Huaiyu was recollecting the Buddha, he suddenly saw the holy multitude of the West, numerous as the sands of the Ganges. Among them was one person holding a silver dais in his hand, coming forward to show it to Huaiyu. Huaiyu said, "For someone like me, I originally hoped for a golden dais; why is there a silver dais?" The dais then disappeared, and the person disappeared as well. Thereupon he redoubled his diligence and austerity. When twenty-one days were reached, the one who had previously held the dais came again and announced, "Because of your diligence and austerity, Dharma Master, you have attained ascent to the highest grade." He also said, "Rebirth in the highest grade requires first seeing the Buddha; you may sit cross-legged to await the Buddha's coming." Before one could turn on one's heel, an extraordinary light illuminated the room. After three more days, the extraordinary light shone again. Huaiyu said, "If an extraordinary fragrance is smelled, my saṃbhogakāya will come to an end." The next day, he wrote a verse: "Pure, bright, and free of dust and defilement, / The lotus flower transformation birth serves as parents. / Over ten kalpas I have cultivated the path, / Appearing here to show the suffering-weary multitude of Jambudvīpa. / One lifetime of austerities surpasses ten kalpas; / Forever leaving Sahā to return to the Pure Land." When the verse was finished, fragrance arrived from all four directions. Some disciples saw the Buddha and two bodhisattvas riding together on a golden dais, with hundreds and thousands of transformation Buddhas beside the dais descending from the west to welcome Huaiyu. With reverent joined palms and a smile, Huaiyu returned [to the West] forever.

5.23

Monks Qifang and Yuanguo of Fenzhou Under the Tang

5.24

The two Dharma Masters Qifang and Yuanguo concentrated their minds on contemplating the Pure Land. After five months, during their contemplation, they both felt their bodies approaching a great seven-jeweled pond. In the pond was a great jeweled pavilion-canopy, and their bodies entered it. They saw Avalokiteśvara and Mahāsthāmaprāpta seated on two great jeweled lotus flowers, below which were lotus flowers filling everything by the tens of millions. Amitābha Buddha came from the west, seated on the largest lotus flower, alternately emitting bright light that shone back and forth. Qifang and the other bowed to the Buddha and asked, "Do the sentient beings of Jambudvīpa who rely on the scriptures and teachings to recollect the Buddha attain rebirth here?" The Buddha said, "If they recite my name, all are reborn in my land. There is not a single person who recites it and is not reborn." They also saw that that land was as flat as the palm of a hand, with jeweled banners and pearl nets interlaced above and below. Further, there was a monk riding a jeweled carriage coming from afar, who told Qifang and the other, "I am Dharmākara. Because of the cause of my past vows, I have come to welcome you." Qifang and the other rode the carriage forward, and again felt their bodies seated on jeweled lotus flowers, and also heard Śākyamuni Buddha and Mañjuśrī Bodhisattva praising the Pure Land. In front of them there was also a great palace hall with three flights of jeweled steps: the first flight was purely laypeople in white robes; the second flight was half monastics and half laypeople; the third flight was monastics only, with no laypeople. The Buddha pointed to them and told Qifang and the other, "These are all sentient beings of Southern Jambudvīpa who recollected the Buddha and were consequently born here. You should urge yourselves on." After Qifang and Yuanguo awoke, they related all this in detail to their disciples. Five months later, neither of the two was sick when they suddenly heard the sound of a bell, which others did not hear. Qifang and Yuanguo said, "The bell's sound is our affair." In a moment, the two passed away together.

5.25

Monk Zijue of Zhenzhou Under the Tang

5.26

Zijue made a vow: "May I, through the guidance and reception of Great Compassion Avalokiteśvara, see Amitābha Buddha." Thereupon he collected funds to cast an image of Great Compassion forty-nine feet tall and built a monastery to reside in. When it was completed, he offered prayers. At the third watch of that night, suddenly two rays of golden auspicious light appeared; Amitābha Buddha descended from within the light riding on a cloud, with Avalokiteśvara and Mahāsthāmaprāpta following him on the left and right. The Buddha lowered his golden arm, patted Zijue's head, and said, "Keep your vow and do not change; let benefiting beings come first. In the place of birth in the jeweled pond, what will not be according to your vow?" Eleven years later, on the evening of the full moon in the seventh month, he saw a person appearing half-bodied amid the clouds, resembling the Heavenly King Vaiśravaṇa, who looked down and said to Zijue, "The appointed time for Peaceful Nourishment has arrived at this moment." Thereupon he sat cross-legged before Great Compassion and passed away.

5.27

Monk Shaokang of Muzhou Under the Tang

5.28

In the beginning of the Zhenyuan reign era, Shaokang arrived at Baima Monastery in Luoyang. Seeing texts in the hall repeatedly emitting bright light, he reached for and took them; they were Shandao's text on transforming and guiding toward the West. Shaokang said, "If I have an affinity with the Pure Land, let this text emit bright light again." Before he finished speaking, light flashed. He then went to Shandao's portrait hall in Chang'an and laid out grand offerings. Shandao said from the sky, "If you rely on my work to benefit and gladden sentient beings, then your merit will bring you to be reborn together in Peaceful Nourishment." He also met a monk who said to him, "If you wish to transform people, you should go to Xinding." Having spoken, he disappeared. Xinding is modern Yanzhou. When he arrived there, the people did not yet know him. Shaokang then begged for coins and enticed children, making an agreement with them: "Amitābha Buddha is your original teacher. If you can recite his name once, I will give you one coin." The children strove to get the coins and recited in response to his voice. More than a month later, many children recited the Buddha's name seeking coins, so Shaokang said, "Only if you recite the Buddha's name ten times will I give you a coin." The children complied with him. After one year like this, whether old or young, noble or base, whenever they met him they would invoke Amitābha Buddha; for this reason, people recollecting the Buddha filled the roadways. Later, Shaokang established a Pure Land bodhimanda on Mount Wulong, building a three-tiered altar and gathering people to circumambulate at midnight. Shaokang ascended the seat and had the people face west. Shaokang first chanted the name of Amitābha Buddha, and then the assembly joined in harmony. When Shaokang chanted, the assembly saw a Buddha emerge from his mouth; when he chanted ten times continuously, there were ten Buddhas, like a string of pearls. Shaokang said, "Do you see the Buddha? If you see the Buddha, you are certain to be reborn in the Pure Land." Among the several thousand people paying homage to the Buddha, there were also some who never saw anything. Later he instructed the assembly: "You should give rise to a mind of advancement toward Peaceful Nourishment, and give rise to a mind of revulsion and detachment toward Jambudvīpa." He also said, "If you can see the bright light at this time, you are truly my disciples." He then emitted several rays of extraordinary light and died.

5.29

Monk Weian of Bingzhou Under the Tang

5.30

Weian exclusively practiced the sixteen contemplations. Once, when he went out, he saw the two bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta appear in the sky, lingering for a long time without vanishing. Weian made prostrations, wept tears, and sighed, saying, "Fortunate am I to have seen the holy countenances with fleshly eyes; what I regret is that nothing will be handed down to later generations." Suddenly, two men claiming to be painters appeared; before one could stretch one's arm, the holy images were successfully completed, and soon the men were also seen no more. The disciples were astonished and asked about it. Weian said, "Could these have been mere painters?" He also said, "My journey to the West—this is indeed the time. If any disciples wish to follow me, state it clearly." A young boy said, "I will follow the master and go." Weian said, "If you can certainly follow me, you may return and tell your parents." His parents heard and laughed, scolding him. The boy then returned to the monastery, bathed in fragrant water, sat cross-legged before Amitābha Buddha, and passed away. Someone told Weian; Weian stroked his back and said, "You who served me, why did you leave first?" He then asked for a brush, burned incense, and facing the painted bodhisattvas recited a verse: "Avalokiteśvara assists from afar to receive; / Mahāsthāmaprāpta aids from the distance to welcome. / The jeweled vase is displayed upon the crown; / The transformation Buddha is bright before the crest. / Together roaming through the lands of the ten directions, / Holding flowers, they await the nine births. / May they, with hands of loving-kindness and compassion, / Guide and encourage [us] to journey west together." He then ordered his disciples to assist by reciting the Buddha's name in unison; raising his eyes and looking westward, he died.

5.31

Nun Jingzhen of Chang'an Under the Tang

5.32

Jingzhen lived at Jishan Monastery in Chang'an. Wearing patched robes and begging for food, throughout her life she harboured no anger. She chanted the Diamond Sūtra one hundred thousand times and was exclusively dedicated to the recollection of the Buddha. In the fifth year of Xianqing, she fell ill and told her disciples: "Within the fifth month, I have seen Amitābha Buddha ten times, and twice I have seen boys at play upon the jeweled lotuses of Sukhāvatī. I will attain rebirth in the highest grade." Having spoken these words, she crossed her legs and departed, a bright light illuminating the monastery.

5.33

Fang Zhu of the Tang

5.34

Zhu died suddenly and arrived at the underworld, where he saw King Yama. The king said: "According to the records, you once encouraged an old person to practice recollection of the Buddha, who has already attained rebirth in the Pure Land. Receiving this merit, you too should be reborn in the Pure Land; therefore, I summoned you here to meet." Zhu said: "I previously vowed [to recite] ten thousand scrolls of the Diamond [Sūtra] and make a pilgrimage to Mount Wutai; I do not yet wish to attain rebirth." The king said: "Chanting scriptures and going on pilgrimage are certainly good deeds, yet they do not compare to early rebirth in the Pure Land." Knowing that his resolve could not be shaken, the king released him to return. From this one knows that encouraging others to practice not only leads to rebirth, but also moves the unseen realm.

5.35

Li Zhiyao of Chang'an in the Tang

5.36

Zhiyao was skilled in the Pure Land teachings of the five-assembly recollection of the Buddha and served as a model for the assembly. Later, due to illness, he suddenly said: "The master of recollection of the Buddha has arrived!" He washed his face, rinsed his mouth, put on his robes, asked for an incense burner, went out to the hall, and made prostrations. Thereupon he heard a verse spoken in the sky: / "I report to you, Li Zhiyao: / Success in your practice has naturally brought its reward. / Leading you to be reborn in the Pure Land, / I will take you onto the golden bridge." / He then returned to his bed and passed away, and the assembly smelled a wondrous fragrance.

5.37

Old Woman Yao of Shangdang in the Tang

5.38

Because Practicer Old Woman Fan encouraged her to practice recollection of Amitābha Buddha, Old Woman Yao, at the end of life, saw the Buddha and bodhisattvas coming to welcome her. She said to the Buddha: "I have not yet bid farewell to Practicer Old Woman Fan; I ask the Buddha to pause for a short while." The Buddha remained in the sky, and when Old Woman Fan arrived, Old Woman Yao passed away standing up.

5.39

The Wife of Wen Jingwen of Bingzhou in the Tang

5.40

Jingwen's wife had long been ill in bed, and Jingwen encouraged her to practice recollection of Amitābha Buddha. She then practiced recollection of the Buddha for two years without interruption, and thereupon she saw the Pure Land. She told Jingwen: "I have seen the Buddha, and will certainly depart next month." She also presented food to her parents, saying: "Now I have attained rebirth accompanying the Sage. I wish that my parents and husband will dedicate yourselves to recollection of the Buddha, and come to the Western Direction to meet me." Having spoken, she passed away. Three days before, she had seen a lotus flower as large as the sun's disc.

5.41

Zhang Zhongkui of the Tang

5.42

Zhongkui slaughtered chickens for a living. Suddenly he saw a person in crimson clothing driving a flock of chickens, crying out: "Peck, peck!" They pecked all around him, both his eyes ran with blood, and he endured immense pain. A monk set out a Buddha image, burned incense, and chanted Amitābha Buddha for him, while also having Zhongkui focus his mind exclusively on recollection. Suddenly the room was filled with fragrance, and he passed away peacefully.

5.43

Zhang Shanhe of the Tang

5.44

Shanhe slaughtered cattle for a living. At the end of life, he saw several oxen speaking in human voices, saying: "You killed us!" Shanhe was terrified and said to his wife: "Quickly invite a monk to save me!" The monk arrived and said: "The Sixteen Contemplations Sūtra says that if a person at the end of life has visions of hell appear, by calling upon Namo Amitābha Buddha ten times with utmost sincerity, they will immediately attain rebirth in the Pure Land." Shanhe said: "I am already entering hell; there is no time to fetch an incense burner!" He immediately held fire with his left hand and took incense with his right, and facing west, fervently and exclusively recited the Buddha's name. Before ten recitations were completed, he said: "I see Amitābha Buddha coming from the west, granting me a jeweled seat." Having spoken, he passed away.

5.45

The Monk Zhitong of Fengxiang in the Later Jin

5.46

When Zhitong saw Great Master Zhiyi's Pure Land ritual manual, his joy was boundless. He would not spit toward the west, nor sit with his back to the west, dedicating his whole mind to cultivation and progress. Later, he saw white cranes and peacocks descending toward the west in ranks, and also saw radiant lotus forms opening and closing before him. Tong said: "The white cranes and peacocks are the realm of the Pure Land. The radiant lotus forms are where rebirth is entrusted. The Pure Land has appeared!" He then arose, paid homage to the Buddha, and facing the Buddha, passed away. At the time of cremation, five-colored auspicious clouds encircled the fire above.

5.47

Chan Master Yongming Shou of the Beginning of the Song Dynasty

5.48

The Chan master's name was Yanshou; he was originally a native of Danyang and later moved to Yuhang. In his youth he chanted the Lotus Sūtra. At first he was an officer in the county yamen and used up much official funds. Upon investigation, it was only for buying and releasing living beings. His crime deserved death, and he was led to the execution ground. Prince Qian of Wuyue sent someone to observe: if his facial expression changed, he was to be beheaded; if it did not change, they were to report back. Facing execution, his facial expression did not change. His life was therefore spared, and he subsequently became a monk. In Chan contemplation, he saw Avalokiteśvara pouring sweet dew into his mouth, whereupon he attained Avalokiteśvara's eloquence, filling scrolls as his brush moved. He composed the Collection of Ten Thousand Virtues Converging in the Same Return, the Mirror of the Source, and others, totaling several hundred fascicles. He served as abbot at Xuedou and Yongming, undertaking one hundred and eight daily practices, and diligently cultivated for the Western Direction. After he passed away sitting upright, he was cremated and a pagoda was built. A monk circumambulated the pagoda and made prostrations every day. When someone asked him the reason, the monk said: "I am a monk from Fuzhou. Due to illness, I arrived at the underworld, but because my lifespan was not exhausted, I was released to return. I saw a hanging scroll with a painting of a monk in the corner of the hall, and King Yama personally came to prostrate to it. I asked: 'Who is this monk?' The officer in charge said: 'This is Chan Master Shou of Yongming Monastery in Hangzhou. All mortals who die pass through this place; only this one person did not pass through this place, having already attained rebirth of the highest grade of the highest class in the Western Sukhāvatī. The king reveres this man, and therefore has his portrait painted to make offerings to it.' Having heard this, I specially gave rise to the resolve to come here, circumambulate the pagoda, and make prostrations." From this it can be seen that those who diligently cultivate for the Western Direction are held in high esteem by the underworld.

5.49

The Monk Kejiu of Mingzhou in the Song

5.50

Kejiu constantly chanted the Lotus Sūtra, and was therefore called "Jiu Lotus"; throughout his life he cultivated the karma for the Pure Land. In the eighth year of Yuanyou, at the age of eighty-one, he passed away sitting upright. After three days he returned and spoke of Pure Land matters, which were identical to what is taught in the Sixteen Contemplations Sūtra. He saw lotus daises, all inscribed with the names of those destined to be reborn there. One purple-golden dais was inscribed: "Xun Lotus of Guangjiao Cloister in Chengdu Prefecture of the Great Song has already been reborn within it." Another golden dais was inscribed: "Twelfth Son Sun of Mingzhou is destined to be reborn within it." Another golden dais was inscribed: "The dais of Jiu Lotus." Another silver dais was inscribed: "The dais of Daoist Nun Xu of Mingzhou." Having finished speaking, he passed away again. Five years later, Daoist Nun Xu passed away, a wondrous fragrance filling the room. Another twelve years later, Twelfth Son Sun passed away, heavenly music filling the sky.

5.51

Jin Dagong of Kuaiji in the Song

5.52

Dagong's given name was Shi; he netted fish for a living. One day he changed his occupation, reciting Amitābha Buddha ten thousand times a day, eating vegetarian food, and practicing without ever pausing even briefly. Later, free of illness, he told his family: "I see Amitābha Buddha with Avalokiteśvara and Mahāsthāmaprāpta in front of the gate. I am now returning to the Pure Land." The next day he said again: "I have already seen the golden lotus coming to welcome me." He asked for an incense burner, sat peacefully, formed a mudrā, and passed away. Nearby and far in the village, music and wondrous fragrance were heard and smelled, not dissipating all day long. This occurred in the sixth year of Zhenghe.

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Blacksmith Huang of Tanzhou in the Song

5.54

Blacksmith Huang was originally an army soldier who forged iron for a living. Whenever he forged iron, he chanted Amitābha Buddha without ceasing his voice. One day, free of illness, he entrusted a neighbor to write out a verse to be printed and circulated, broadly encouraging people to practice recollection of the Buddha. The verse said: / "Day and night, ding-ding dang-dang, / Long forged, it turns into steel. / Great Peace is drawing near; / I am departing for the Western Direction." / Thereupon he passed away. This verse circulated widely in Hunan, and many people practiced recollection of the Buddha.

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Wu Qiong of Renhe in Lin'an Prefecture of the Song

5.56

Wu Qiong had formerly been a monk, but later returned to lay life. He married twice and fathered two sons. He engaged in butchering and brewing, stopping at nothing; he often worked as a cook for others. Whenever he slaughtered living creatures such as chickens and ducks, he held them up in his hand and shouted: "Amitābha Buddha! You had better shed this body and go!" Then he slaughtered them, repeatedly calling upon the Buddha several times. Whenever he chopped meat, he chanted Amitābha Buddha while chopping. He constantly practiced recollection of the Buddha without interruption, taught the villagers to chant scriptures and practice repentance, and encouraged people to recite Amitābha Buddha. Later, a tumor as large as a chicken egg grew over his eye; terrified and worried, he built a thatched hut, parted with his wife and children, and day and night practiced recollection of the Buddha and repentance. In the autumn of the twenty-third year of Shaoxing, he told the villagers: "Qiong will depart tomorrow at the hour of the Dog." Everyone laughed at him. He gave away all his bowls and pots to others. The next evening, he announced to all his fellow practitioners and elder laywomen: "The time for Qiong to depart is at hand." They all came to assist Qiong by chanting the Buddha's name in loud voices. He pawned his cloth shirt for wine, drank it, and then wrote a verse: / "Like wine, all is empty; / Why bother asking about the Chan lineage? / Today take good care; / Bright moon and pure breeze." / Sitting upright with palms together and chanting the Buddha's name, he shouted, "The Buddha has arrived!" and thereupon passed away.

5.57

The Wife of the Prince of Jing of the Song

5.58

During the Yuanyou era, the wife of the Prince of Jing, together with her maidservants and concubines, diligently cultivated for the Western Direction. Only one concubine was lax and lazy, and the lady rebuked and dismissed her. The concubine felt remorse, awoke to her fault, and practiced diligently. After some time, she said to another concubine: "Tonight I should be reborn in the Western Direction." That night, a wondrous fragrance filled the room, and she died without illness. The next day, the concubine who had practiced with her told the lady: "Last night I dreamed of the deceased concubine, who entrusted me to convey her greetings, saying: 'The lady instructed and rebuked me to cultivate for the Western Direction; now I have attained rebirth, and my gratitude for her virtue is boundless.'" The lady said: "Only if I too dream of it can it be believed." That night, the lady dreamed of seeing the deceased concubine, who expressed her thanks as before. The lady asked: "Can the Western Direction be reached?" The concubine said: "It can be reached. Just follow me." The lady followed her and saw an expansive pond, with red and white lotuses intermingled, large and small, some blooming and some withering, of various kinds. The lady asked: "Why is it like this?" The concubine said: "These are all people in the world who have given rise to the thought to cultivate for the Western Direction. The moment a single thought is given rise to, a lotus flower is born in the pond. If the mind of vow is diligent, the flower flourishes day by day, even becoming as large as a chariot wheel. If the mind of vow retrogresses, the flower withers day by day, even perishing entirely." Next, she saw a person sitting on a lotus flower, his garments billowing and scattering, adorned with a jeweled crown and necklace. The lady asked: "Who is that?" The concubine said: "Yang Jie." She also saw another person sitting upon a flower; the concubine said: "This is Ma Gan." The lady asked: "Where should I be reborn?" The concubine led her on for several li, and in the distance she saw a golden terrace, gleaming with gold and emerald. The concubine said: "This is where the lady will be transformationally born; it is rebirth of the highest grade of the highest class." After the lady awoke, she inquired after the whereabouts of Yang and Ma; Jie had already died, while Gan was alive and well. From this one knows that for those who are diligent and non-retrogressing, though their bodies are within the Sahā world, their conscious spirit is already in the Pure Land. Later, on her birthday, the lady held an incense burner and burned incense, standing and facing the Avalokiteśvara Pavilion. Just as her children and grandchildren were preparing the ritual offerings for her longevity, she passed away standing up.

5.59

The Commandery Lady Guanyin of the Song

5.60

The District Lady was surnamed Wu. Her husband, Lü Hong, an official in the Ministry of Justice, also realized the Buddhist principles, and husband and wife each observed the precepts and cultivated pure conduct. Madame Wu had two maidservants who likewise abstained from meat and blood, diligently helping in virtuous deeds. One of them was rather fond of Chan teachings; when she fell ill, she nonetheless passed away smiling and chatting cheerfully, as if discarding an old garment. The other observed the precepts austerely; at times she would not eat for an entire month, only drinking daily a cup of Avalokiteśvara pure water empowered by Madame Wu's incantations. Suddenly, she saw golden lotuses supporting feet three times. After a few more days she saw the knees; after a few more days, the torso; after a few more days, the face. In the center was Amitābha Buddha, flanked on the left and right by Avalokiteśvara and Mahāsthāmaprāpta. Furthermore, she completely saw their halls, palaces, and realms, as distinct as looking at the palm of her hand, clearly knowing it to be the Pure Land. When asked for details, she said: 'There are only pure men walking in meditation and taking delight; there are no women.' When asked again, 'How does that Buddha preach the Dharma?' she said: 'I have attained the divine eye, but have not yet attained the divine ear. Therefore, I only see their questions, answers, gestures, and gazes, but cannot hear what is spoken.' It continued like this for three years, never absent from her sight for even an instant. Suddenly contracting an illness, she stated of her own accord that she was being reborn, and then passed away. Madame Wu served Avalokiteśvara with spiritual efficacy. In her clean room she would often arrange dozens of jars and pots, fill them with water, hold a willow branch in her hand, and recite incantations; she would invariably see Avalokiteśvara radiate light into the jars and pots. Those suffering from illnesses were healed whenever they drank the water. The empowered water did not spoil after years, nor did it freeze in bitter cold. People of the world called her the 'Avalokiteśvara District Lady.'

5.61

Lady Feng of the Song

5.62

The Lady's name was Faxin. She was the daughter of the posthumously honored Junior Preceptor Xu Xun, and married to Chen Sigong, Pacification Commissioner. In her youth she was often ill, and after marrying her illness worsened even more; physicians regarded her as incurable. She went to see Chan Master Cishou Shen and inquired about a method to cure her illness. Master Shen taught her to observe vegetarian fasting and recite the Buddha's name. The Lady completely discarded meat, blood, and ornamental luxuries, wore robes suitable for sweeping pagodas, and made the Western direction her sole mindfulness. Walking was the Western direction; sitting was the Western direction; daily living, eating, and resting were the Western direction; speaking, silence, movement, and stillness were the Western direction; pouring water and offering flowers were the Western direction; chanting sūtras and circumambulating were the Western direction. Every instant of thought and every tiny speck of good was used exclusively as a bridge to the Western direction. For ten years she showed no sign of indolence; her mind was at peace, her body healthy, and her spirit flourishing, so that everyone respected and esteemed her. One day she suddenly wrote a verse: 'Following conditions and bearing karma for so many years, / In vain acting like an old ox plowing the fields. / Packing up body and mind to return early, / To avoid letting my nose be pierced by others.' Her clan relatives found it strange. The Lady said: 'I am about to depart and return. What is strange about it?' Then she took to her bed with an illness, breathing slightly, when suddenly she started up with alertness and said: 'My consciousness has journeyed to the Pure Land! I have bowed face-to-face before Amitābha Buddha; Avalokiteśvara looked to the left, Mahāsthāmaprāpta gazed to the right, and hundreds of thousands of myriads of pure disciples of the Buddha bowed their heads, rejoicing that I have come to be born in their land.' The palaces, forests, ponds, and radiant spiritual beauty were identical to what is spoken of in the Avataṃsaka-sūtra and the Sixteen Contemplations Sūtra. The next day she peacefully passed away. Her family members smelled an exquisite, abundant fragrance unlike anything in the human world. When she was cremated after three days, her corpse was lifted as if still alive.

5.63

Longshu's Expanded Pure Land Writings, Fascicle 5 (End)

Linked texts (1)

龍舒增廣淨土文 — Classical Chinese