龍舒增廣淨土文 6
English (machine translation) 6
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- English
6.1
Composed by Wang Rixiu, Jinshi of the Imperial Academy
6.2
Those who cultivate the Pure Land should act in accord with whatever good they can do to support the merit of their practice and progress; hence this fascicle is specifically titled 'Exhortations.' If people are illiterate, they rely entirely on kind and benevolent gentlefolk to arouse the bodhisattva mind and explain it to them. This is the greatest form of giving. The order of precedence should proceed from near to far, or from urgent to non-urgent, regardless of whether a person is of high or low station.
6.3
Exhortation to Scholars
6.4
Among scholars, there are some who have not studied deeply yet pass the examinations with high honors, and there are some who have studied deeply yet throughout their lives fail to be recommended. How could this not be because what was planted in previous lives was different, and thus the retributions differ? Even so, suppose one passes the examinations in youth and attains high office, achieving deeds that bring fortunate retribution for a time; such fortune will also come to an end at times. I respectfully exhort younger people: be diligent in your studies and devoted to filial piety and fraternal affection; reflect from afar on your great-grandfathers down to the present—who among them still remains? Direct your mind also to this Path. Days and months are long, and the accumulated merits will be plentiful; over time you will naturally find delight in it. As for those advanced in years, they should consider that past events are all like dreams and illusions; day after day, who can escape [death]? How could one not urgently direct one's mind to this Path? Regardless of old or young, if you can turn around to transform others and have them mutually exhort and transform one another, you will obtain blessings in this present life, and after this life you will certainly attain rebirth in the highest grade.
6.5
Exhortation to Gentlemen Holding Office
6.6
Gentlemen holding office enjoy this retribution entirely because they cultivated seeds and created merit in previous lives, just as planting seeds in spring brings a harvest in autumn. If one had not cultivated merit, by what cause could one obtain this? Yet this retribution has an end. If one further cultivates merit, practicing all kinds of skillful means to love people and benefit living beings, and dedicates this merit toward the Western direction, one will go straight beyond saṃsāra, attaining endless life and joy. How could the mundane fortunate retributions of the world compare to this? If you care deeply for these common people and cannot bear to abandon them, then be born in the Western direction first; after resolving the matter of birth and death, come back to this world appearing in the body of a governing official to broadly establish beneficial deeds. How could that not be permissible? If you can turn around to transform others with this and have them observe and transform one another, people will surely be glad to follow your words, because of your authority. According to the verse of Great Compassion Bodhisattva, in this life you can eliminate disasters and obtain blessings, and after this life you will certainly attain rebirth in the highest grade.
6.7
Exhortation to Those in Public Service
6.8
Those serving in government offices should reflect: 'They are officials, while I serve them. They are noble and I am lowly; they are at ease and I toil. By serving them with constant cheer I can avoid harm; if I offend them, reproof is added. This is because what I cultivated in previous lives was not equal to theirs, and hence I have reached this state. I need only be careful and cautious in conduct to preserve this body, using skillful means appropriately in matters great and small; when people in my presence see me with delight, there will surely be no future troubles. If I accumulate goodness without ceasing, blessings will reach my descendants.' You should consider that among those in government offices, whose children and grandchildren achieve glory and prominence, it is certainly because their ancestors accumulated virtue. The Way of Heaven is clear and bright; one must not fail to believe it. Furthermore, constantly recite the name of Amitābha Buddha, vow to be born in Sukhāvatī, and in turn use this to transform others and have them mutually exhort and transform one another. Not only will you obtain blessings in this present life, but after this life you can attain rebirth in the middle or highest grade.
6.9
Exhortation to Physicians
6.10
Physicians should reflect: 'The illnesses and suffering of other people's bodies are no different from my own. Whenever someone comes to summon me, I should go quickly without delay; if they only seek medicine, I should dispense it immediately, without asking whether they are noble or base, without choosing between poor and rich. I must make saving people my sole aim, so as to form good connections with people and accumulate merit for myself; in the unseen realms there will naturally be those who protect me. If I take advantage of people's distress, earnestly seek wealth, and use my mind without benevolence, in the unseen realms there will naturally be those who bring disaster upon me.' In my hometown, Zhang Yanming was skilled in medicine. When monks, Daoists, poor scholars, soldiers, officials, and ordinary poor folk sought medical care, he accepted no money from any of them, or even gave them money and rice instead. If someone came to summon him, even if they were the poorest and lowest, he still went. When the rich sought medicine with money, regardless of whether the money was much or little, he always gave them a generous amount of medicine, aiming solely for their cure, never harboring the thought of having them bring money again to seek medicine. If an illness was critical and he knew it was incurable, he also gave plenty of good medicine to comfort their minds, still refusing to accept money. I spent much time with him and knew in detail that as a physician his mouth never spoke of money; he could be called a first-class person among physicians. One day a fire broke out in the city and burned everything around it, but amidst the smoke and flames his dwelling alone survived. One year a cattle plague was especially severe, yet the cattle on his estate alone were entirely spared. This is a clear proof of the unseen protection of the spirits. His son studied and later passed the highest examinations. He had two or three grandsons, who were all generous, talented, and bright. This also confirms the Way of Heaven in blessing the good. Had he persistently set his mind on money and goods, losing these several blessings, what he gained would not have sufficed to compensate for what he lost. How could his fellow practitioners not take warning from this? If one constantly maintains such an intention and dedicates merit to the Pure Land, one will certainly attain rebirth in the highest grade. If, on the occasion of someone's illness and suffering, one tells them of the Pure Land, they will easily develop faith; if you have them further make great vows to broadly spread it, so as to redeem past offenses and look forward to recovery, their wishes will surely be fulfilled. If their natural lifespan should come to an end, they can also ride upon this vow power to go straight to rebirth in the Pure Land. If you constantly transform people like this, not only will you yourself attain transformation birth in the highest grade after this life, but in the present life people will certainly respect you, and fortunate retributions will also be boundless, extending down to your children and grandchildren.
6.11
Exhortation to Monks
6.12
Monks should reflect: 'I am a renunciant; realizing birth and death is my proper duty. Failing to do so, I will sink into worldly dust. When the final limit arrives one day, what can I rely on? Although I may have good karma in ordinary times, I cannot avoid following saṃsāra. When the retribution of good karma is exhausted, I will fall once again. It is better to cultivate the Pure Land early and escape straight out of saṃsāra; meeting Amitābha Buddha face-to-face is truly the completion of the renunciant's task.' Chan Master Yongming Shou, Chan Master Changlu Ze, and Chan Master Wannian Yi all cultivated this Path, and in turn transformed others, having them mutually exhort and transform one another. How could one not emulate them? Whenever you receive an offering of a single coin or a meal from someone, you should preach the Pure Land to them to repay their kindness. Even if they do not believe, still let them know of it; as their hearing gradually becomes familiar, over time they will naturally come to believe. If they believe right away, the benefit will be immense. If you constantly transform people like this, in the present life you will be respected by others, and your own good conditions will become increasingly mature. Furthermore, if you contemplate with focused mind, before long you will certainly see the Buddha's true body. After this retribution body comes to an end, you will certainly attain rebirth in the highest level of the highest grade and become a bodhisattva on the ground of non-retrogression. An ancient saying goes: 'If I do not liberate this body in this present life, / In what life will I liberate this body?' You should constantly keep this meaning in mind and never become indolent.
6.13
Exhortation to Those Who Practice Chan
6.14
To practice Chan and attain great awakening, thereby transcending birth, death, and saṃsāra, is indeed superior; yet not even two or three out of a hundred reach this. If one cultivates the Western direction, one goes straight out of saṃsāra and is at ease with birth and death, without a single failure in ten thousand. Therefore, I wish to exhort monks: those of superior faculties, besides practicing Chan, should cultivate the Western direction every day during their brief leisure moments. If you practice Chan and attain great awakening, thereby transcending saṃsāra, you are still extremely far from the Buddha ground; going further to see Amitābha Buddha and pay your respects—what could be wrong with that? If you have not yet attained great awakening and your lifespan suddenly ends, go straight to the Western direction, see the Buddha, and hear the Dharma; why worry that you will not attain great awakening? If you do not cultivate the Western direction, you cannot avoid following karmic conditions. Even masters like Chan Master Jie of Qingcaotang and Zhenru Zhe sank into saṃsāra—truly something to be feared; details appear in Fascicle 7. If you do not neglect this Path, cultivate and progress with focused mind, and in turn transform others, having them mutually exhort and transform one another, then because you are a famous monk, people will certainly be glad to follow your words; the benefits will be boundless, and you yourself will certainly attain rebirth in the highest level of the highest grade.
6.15
Exhortation to the Wealthy
6.16
The wealthy should reflect to themselves thus: 'My abundance in this life is entirely due to the cultivation and planting of seeds in past lives, just as the grain eaten this year was planted last year. However, a person's food, clothing, wealth, and emolument are all fixed in quantity by the nether court. If one pursues a livelihood calmly and steadily, the portion that is due will come naturally; its slow arrival can indeed prolong one's life, just as shallow water flows for a long time. If one greedily and urgently seeks it, it is still only that fixed amount; if one gains beyond that amount, misfortune will arise and carry it away, just as water that is too full overflows. One should live according to one's lot, not letting it overflow, and diminish a little to relieve others so as to guard against overflowing. Not only can one enjoy the peace of the present life, but one can also plant future blessings. Furthermore, one should reflect that worldly blessings also have an end; if one dedicates them toward the Western [Pure Land], they are inexhaustible. Moreover, worldly wealth and abundance cannot satisfy one in every single matter; only by turning one's attention to the West will one naturally find true joy. Furthermore, print and distribute writings on the Western [Pure Land] together so as to broadly exhort others and cause them to exhort each other in turn. This is to plant inexhaustible blessings: in the present life it can eliminate disasters and avert calamities, and the ghosts and spirits will also respect and protect you; after death, one will certainly attain rebirth in the highest grade of the highest grade.'
6.17
Exhorting the Greedy and Miserly
6.18
To receive three thousand from others and not consider it much is greed. To spend two thousand oneself and promptly consider it too much is miserliness. The fault of greed and stinginess is shared by the multitude, yet they do not perceive it in themselves. Only if one can discard this can one become a worthy person. In this way, there is no wholesome karma that cannot be done, and no unwholesome karma that cannot be abstained from. Why? Because one is not stingy with wealth for doing good, nor greedy for wealth to do evil. If one cultivates the Pure Land in this manner, one will certainly not be born in the lowest grade. Furthermore, if one can turn around to transform others, causing them to exhort and transform one another in turn, then because one is free from the mind of greed and stinginess, others will certainly hold one in greater respect and gladly follow one's teaching. Those transformed will certainly be many; what doubt can there be of rebirth in the highest grade? The retribution of blessings during one's lifetime can also be seen immediately. This cannot be fully expressed in words; practitioners should know it for themselves.
6.19
Exhorting Filial Sons
6.20
Chan Master Changlu Ze composed one hundred and twenty essays on filial piety and brotherly love. The first hundred essays speak of serving delicacies to one's parents as worldly filial piety; the latter twenty essays speak of exhorting one's parents to cultivate the Pure Land as supramundane filial piety. Worldly filial piety ends with a single lifetime and is still a minor filial piety. Supramundane filial piety never ends at any time, for when parents are born in the Pure Land, their blessings and longevity do not merely equal the kalpas of the sands of the Ganges; this is the greatest filial piety. If one fails to exhort and encourage them with this while one's parents are alive, later on one will vainly break one's heart, and what benefit will there be in vainly holding lavish ceremonies? If one can also turn around to transform others, causing them to exhort and transform one another in turn, using this merit to support one's parents' blessings and longevity and enrich one's parents' wholesome retribution, the Buddhas do not thwart the vows of sentient beings, so this intention will certainly be fulfilled. Concerning those who attain the highest grade of the highest grade, the text first speaks of filial support for parents; if we can extend this mind as filial support, the grade of rebirth is readily evident.
6.21
Exhorting Those with Deep Affection for Kin
6.22
Those with deep affection for kin should reflect to themselves thus: The Bodhisattva of Great Compassion has a verse that says:
'Kin loving one another with affection and love / Can hardly expect to reunite in white-haired old age.
How many robust youths lose their lives! / Even more, infants meet their end.
I exhort you to recollect Amitābha Buddha, / And be transformation-born in the seven-jeweled pond.
Meeting together, there will never be separation; / For ten thousand kalpas, long life and joy.'
If one cannot do this, one will vainly provide fine clothing to adorn their bodies and delicious food to delight their palates; once separated, there is no place to exert effort. Therefore, during life, one should exhort one another to recollect the Buddha. If one can also turn around to transform others, causing them to exhort and transform one another in turn, this not only enables one's own kin to enjoy endless affection and love, but also enables the kin of others to enjoy endless affection and love. How could such retribution of blessings ever be exhausted? One will certainly be born in the middle and highest grades.
6.23
Exhorting Women
6.24
A woman should reflect to herself thus: 'According to what the Buddha taught, those with heavy lustful minds receive a female body. This is already not wholesome karma; if I do not examine myself and instead add jealousy and greedy lust, karmic conditions will become even deeper, and the fruit of retribution is fearful. If I can turn my mind, repent, and cut off wrongful thoughts; treat bondmaids and concubines with benevolence and kindness; treat superiors and subordinates with gentleness and propriety; and constantly recollect Amitābha Buddha, making this vow: "May my dark karma diminish day by day, and my bright karma grow day by day. May my present body be pure, and inside and out be light and at ease. After this lifetime, may I never again receive a female body." Let thought after thought be uninterrupted; when thoughts naturally become pure and ripe, one will definitely be born in Sukhāvatī.' If she turns around to transform her whole household, her bondmaids and concubines, and her clan relatives, her retribution of blessings will be inexhaustible, and she will certainly be born in the highest grade. This can be seen from observing the biography of the Lady of the King of Jing, in Fascicle Five.
6.25
Exhorting Servants and Concubines
6.26
Those who are servants and concubines should reflect to themselves thus: 'Because I did not cultivate blessings in past lives, I have fallen into poverty and lowly status. While others enjoy ease and comfort, I must toil diligently; while others enjoy delicious flavors, I eat coarse food; while others wear light and fine garments, I wear coarse and poor ones. All of these are karmic conditions from past lives; what is past cannot be undone. From this time forward, I must resolve to do good and correct my faults, be loyal, honest, diligent, and cautious, and serve with careful attention, so as to protect this body and plant future blessings. Constantly recollect Amitābha Buddha, thought after thought without interruption; when thoughts naturally become pure and ripe, one will definitely be born in Sukhāvatī.' If one also transforms one's fellows, causing them to exhort and transform one another in turn, then the retribution of blessings will be inexhaustible, and one will certainly be born in the middle and highest grades.
6.27
Exhorting Farmers
6.28
Those who are farmers should reflect to themselves thus: 'Although agriculture is the fundamental occupation, yet when plowing the fields and planting the earth, the slaughter and harm to minute living beings is by no means small. Although this cannot be avoided, if one can do one's utmost to protect them fully, repent of past transgressions, constantly recollect Amitābha Buddha, and make a great vow saying: "May I, after seeing the Buddha and attaining the Way, first deliver all the minute sentient beings killed since I began farming, and next deliver all sentient beings, whether enemies or kin." If one constantly maintains this thought, letting thought after thought be uninterrupted, and thoughts naturally become pure and ripe, one will definitely be born in Sukhāvatī.' If one turns around to transform others, causing them to exhort and transform one another in turn, one will obtain blessings in this present life, and after death will certainly be born in the middle and highest grades.
6.29
Exhorting Silkworm Raisers
6.30
Those who raise silkworms should reflect to themselves thus: 'Silkworms make silk for human clothing; while this is indeed the common course of the world, it is nonetheless killing living beings. Worldly people attribute this to Bodhisattva Aśvaghoṣa, but upon examining the Tripiṭaka scriptures, there is originally no such statement; it only says that the Buddha instructed his disciples that they must not wear silk floss and thin silk, nor use leather for shoes and footwear, because they are obtained by killing living beings. Since one has taken the raising of silkworms as one's profession, how could one not feel shame and remorse? One should constantly repent, recollect Amitābha Buddha, and make a great vow saying: "May I, after seeing the Buddha and attaining the Way, completely deliver the lives of all silkworms killed since I began raising silkworms." Let thought after thought be uninterrupted; when thoughts naturally become pure and ripe, one will also be born in Sukhāvatī.' If one turns around to transform others, causing them to exhort and transform one another, one will certainly obtain retribution of blessings in the present life, and after death will also be born in the middle grade.
6.31
Exhorting Merchants
6.32
Those who are merchants should reflect to themselves thus: 'In my lifetime of buying and selling, how could there be no deceit and falsehood? If it is bolts of cloth and silk, they are all obtained from the lives of silkworms, so it cannot be said to be entirely without fault and evil. Once life ends, one goes according to karmic conditions. It is better to repent and do good, conducting business according to one's lot. If one's destiny holds much wealth, it will naturally arrive gradually; if one's destiny holds little wealth, even gaining much will be lost. Moreover, the quota of wealth in a person's life is limited: if sought eagerly and the quota is filled, it will bring about an early end; if sought gently and it comes slowly, it can prolong one's life. One should harbor this intention in one's mind. One should recollect Amitābha Buddha and vow that after seeing the Buddha and attaining the Way, one will first deliver all sentient beings with whom one has had dealings, next deliver all enemies and kin, and next deliver all sentient beings with whom one has or has not conditions. In this way, thought after thought without interruption, when thoughts naturally become pure and ripe, one will definitely be born in Sukhāvatī.' If one turns around to transform others, causing them to exhort and transform one another in turn, one will obtain blessings in this present life, and after death will certainly be born in the middle and highest grades.
6.33
Exhorting Artisans
6.34
Those who are artisans should reflect to themselves thus: 'I am an artisan; I build houses for others, or fashion utensils for others. Although this is wholesome karma, because I did not cultivate and plant seeds in past lives, I am naturally not wealthy in this life: the houses built are for others to inhabit, and the utensils fashioned are for others to use. If I do not do this, food and clothing will be deficient. One should do good according to one's lot; when fashioning things for others, do not expect too much for materials, and be thoroughly devoted in the work; this too plants blessings. Constantly recollect Amitābha Buddha; even while wielding the axe, constantly recollect with single-minded focus. Let thought after thought be uninterrupted; when thoughts naturally become pure and ripe, one will definitely be born in Sukhāvatī.' If one turns around to transform others, causing them to exhort and transform one another in turn, one will obtain blessings in this present life, and after death will certainly be born in the middle and highest grades.
6.35
Exhorting Those Beset by Many Hardships
6.36
Those beset by many hardships should not blame Heaven nor reproach others; it is all brought about by one's own karmic conditions. If one is joyful upon seeing others, one obtains the retribution of joy; if one vexes and harms others, one obtains the retribution of vexation and harm; if one facilitates things for others, one obtains the retribution of having things go as one wishes; if one obstructs others, one obtains the retribution of discord and frustration. Every kind is rooted in what was done in past lives, just as a shadow follows the form and an echo responds to a sound. Thus, the reason one is beset by many hardships in this life is that in past lives one did not perform wholesome deeds nor cultivate karmic blessings. Since what is past cannot be undone, from this time forward one should diligently repent and constantly recollect Amitābha Buddha. Not only can one eliminate past obstacles, but one can also increase wholesome conditions, so that in future lives one will be born in Sukhāvatī and never again have these hardships. Do not say that the future life is far off; as soon as one's eyes close, it is right here. If one turns around to transform others, causing them to exhort and transform one another in turn, one will obtain blessings in this present life, and after death will certainly be born in the middle and highest grades.
6.37
Exhorting Those Whose Kin Resent and Hate Them
6.38
Those whose kin resent and hate them should reflect to themselves thus: 'Because of evil karma in past lives, I have incurred this retribution—either having killed their lives, or owed them debts, or vexed and harmed them. If I had made wholesome conditions, it certainly would not have come to this. If I can repent of past karma, keenly reproach myself, no longer do evil to others, and constantly recollect Amitābha Buddha so as to dissolve the angry mind and eliminate evil conditions, vowing to be born in Sukhāvatī where those who gather with me are all superior wholesome beings, then I will never have this affliction again.' If one turns around to transform others, causing them to exhort and transform one another, one can obtain the retribution of blessings in the present life, and after death will certainly be born in the middle and highest grades.
6.39
Exhorting Fishermen
6.40
Fishermen should reflect to themselves thus: 'Fish live in the water and do no harm to humans. Yet I devise clever schemes to catch them, seeking to sell them in order to nourish my life and sustain my family. Fish in the water also have families, and their bellies contain many young, all of which are living beings; yet I slaughter and harm them, and the sin is immeasurable. If one can change one's occupation, this is best. If one cannot change it immediately, at least do not kill tiny fish, creature-heavy snails, clams, eels, turtles, and other creatures that die hard. Constantly recollect Amitābha Buddha, repent, and make a great vow saying: "May I, after seeing the Buddha and attaining the Way, completely deliver all living beings killed since my birth, so that all are born in the Pure Land." Thought after thought without interruption, when thoughts naturally become pure and ripe, one will also be born in Sukhāvatī.' If one turns around to transform others, causing them to exhort and transform one another, one can eliminate calamities and obtain blessings in the present life, and after death will also not be born in the lowest grade of the lowest grade.
6.41
Exhorting Those Who Net Birds
6.42
Those who net flying birds should reflect to themselves: "Flying birds dwell in forests, wilds, and the open sky; they do no harm to humans. Greedily desiring their flesh, I use many schemes to capture them. I cherish my own life, and they too have life; I cherish my own flesh and blood, and they too have offspring. If I can change my occupation, that is best. If I cannot yet change it, I should at least refrain from killing small creatures with many lives or those brooding over their young." Constantly recollect Amitābha Buddha, repent, and make a great vow: "I vow that after seeing the Buddha and attaining the Way, I will completely deliver all living creatures killed throughout my life, causing them all to be born in the Pure Land." Recite mindfulness after mindfulness without interruption; when mindfulness naturally matures, one will also be born in Sukhāvatī. If one further transforms others, having them mutually exhort and transform one another, then in this present life disasters can be eliminated and sins extinguished, and after death one will not be in the lowest birth of the lowest grade.
6.43
Exhortation to Cooks
6.44
Those who work as cooks should reflect to themselves: "In previous lives I did not cultivate meritorious deeds, so in this life I am poor and destitute, and furthermore I boil, roast, cut, and butcher sentient beings. Although I do not personally slaughter them, my sins are still heavy. If I can change my occupation, that is certainly best. If I cannot, I must take care never to kill them myself." Constantly recollect Amitābha Buddha, repent, do good deeds, and make a great vow: "I vow that after I attain the Way, I will completely deliver all living creatures killed throughout my life and all sentient beings cut and butchered, causing them all to be born in the Pure Land." Recite mindfulness after mindfulness without interruption; when mindfulness naturally matures, one will also be born in Sukhāvatī. If one further transforms others, having them mutually exhort and transform one another, then in this present life disasters can be eliminated and sins extinguished, and after death one will not be in the lowest birth of the lowest grade.
6.45
Exhortation to Those Who Cultivate Merit
6.46
Cultivating various kinds of merit is certainly good, yet the retribution of worldly merit has an end, because it does not transcend saṃsāra. If one dedicates it toward the West, one goes directly beyond saṃsāra; how could its retribution ever come to an end? The reason I specially offer this exhortation is that half of the people are illiterate and rely entirely on those who cultivate merit to make the bodhisattva mind their own mind and explain it to them, like a lamp to those in darkness or a path to those who are lost. If by means of this Dharma door one widely practices giving, causing everyone to know it and everyone to be liberated from saṃsāra, the retribution of that merit will be endless for myriad myriads of kalpas, and in Sukhāvatī one will surely be born in the highest grade; how could worldly meritorious retribution compare to this?
6.47
Exhortation to Those Who Recite Sūtras
6.48
All who recite sūtras or observe the vegetarian feast days and precepts are certainly performing wholesome karma, and in future lives they will surely receive meritorious retribution—there is no doubt about it. Yet this retribution has an end and cannot liberate them from saṃsāra. If they further cultivate the West, they will immediately transcend saṃsāra. If even evil and sinful people who cultivate it can still attain rebirth, how much more so for those who observe the vegetarian feast days and recite sūtras—their rebirth in the highest grade is certain! Even so, the merit of cultivating alone is small, whereas the merit of exhorting others to cultivate is great. If one can widely exhort others, causing them mutually to exhort and transform more people, then because one observes the vegetarian feast days and recites sūtras oneself, others will surely trust and respect one's words, and the merit will be all the greater. In the present life one will receive the retribution of being revered and taken refuge in; how could one's merit and virtue after death ever end?
6.49
Exhortation to Noble Persons
6.50
Those of noble status should reflect to themselves: "Although everything goes as I wish and there are all kinds of pleasures, time flies quickly and this illusory body is hard to preserve. Who among the most noble from ancient times has remained? It is better to steal leisure from busyness, and each morning take a moment of spare time to cultivate the Western Dharma door. In this present life, one can eliminate disasters and lessen karma; after death, one entrusts one's birth to a lotus blossom, forever without suffering destinies and constantly enjoying bliss—how could this not be wonderful?" In the Song dynasty, Duke Wen of Lu was in the capital and, together with Chan Master Jingyan, forged a Pure Land affinity with one hundred thousand people. Wang Minzhong, Yang Cigong, Ge Zhongchen, Ma Dongwang, and Feng Jichuan were all noble persons who cultivated the Pure Land; how can one not bear this in mind? If one generates the great bodhisattva mind, turns to transform others, and has them mutually exhort and transform others, then because one is a noble person, all will trust and respect one's words, and this practice can be widely spread. How could such meritorious retribution be easily measured? After death, one will surely be born in the highest grade. If one drifts along and idles away the time without knowing to cultivate this, once a day of regret comes, it will already be too late.
6.51
Exhortation to Those of Great Intelligence
6.52
Those of great intelligence are widely learned and have strong memories; their spoken words form literature and their written strokes become compositions. They are certainly revered and admired by the world, yet with respect to our inherent nature, it is as though this is completely irrelevant. Zhuangzi said: "What is called clear-sightedness is not seeing others, but simply seeing oneself. What is called sharp-hearing is not hearing others, but simply hearing oneself. One who does not see oneself but sees others, who does not attain oneself but attains others, attains what others attain and does not attain what one should attain; one conforms to what pleases others and does not conform to what pleases oneself." Once this [life] is cast aside, one only then realizes that what one paid attention to throughout life was of no benefit to oneself. Although the enterprises of intelligence cannot be abandoned, one ought each day to set aside a moment of spare time to direct one's mind to the Pure Land. If one thoroughly understands this principle, evil conditions will naturally lessen and wholesome conditions will naturally accumulate; already during one's lifetime there will be joy. If one turns to exhort others and has them mutually exhort and transform others, then because one's intelligence surpasses that of ordinary people yet one still believes in this principle, people will surely deem that this principle cannot be doubted. This teaching can thus spread vigorously and endure ever longer; this is also how a bodhisattva upholds this doctrine. In days to come one will surely be born in the highest grade; how could such meritorious retribution be easily measured?
6.53
Exhortation to Wine Sellers
6.54
Wine sellers should reflect to themselves: "The five grains were originally meant to nourish people, but now I rot and ferment them into wine, causing people who drink it to commit much unwholesomeness. Whose fault is this?" One should constantly repent, recite Amitābha Buddha, and make a great vow: "I vow that all my sins of destroying the five grains since I began selling wine will be entirely eliminated. After seeing the Buddha and attaining the Way, I will completely deliver and liberate all the tiny sentient beings killed when the five grains used for wine were planted and cultivated, all the sentient beings that exerted their labor, and all the people who drank wine, causing them all to be born in the Pure Land." Reciting mindfulness after mindfulness without interruption like this, when mindfulness naturally matures, one will definitely be born in Sukhāvatī. If one further transforms others, having them mutually exhort and transform one another, in the present life one can extinguish sins and increase blessings, and after death one will surely be born in the middle grade.
6.55
Exhortation to Restaurant Keepers
6.56
Restaurant keepers should reflect to themselves: "Using the meat of sentient beings, I butcher, cut, boil, and roast it to seek profit and nourish my life. I have flesh and blood, and I desire peace and happiness. My livelihood of nourishing life is obtained through the killing of sentient beings; it is an extremely evil karma. If I can change my occupation, that is best. If I cannot yet change it, I should at least dispense with eels, crabs, snails, clams, and other creatures that die with difficulty, as well as tiny creatures with many lives, and use meat moderately according to circumstances; this is second best. If I cannot do even this, I should at least constantly recollect Amitābha Buddha, which is far better than not recollecting him. Next, repent and make a great vow: 'I vow that after seeing the Buddha and attaining the Way, I will completely deliver all sentient beings killed throughout my life and all sentient beings whose meat has been used, causing them all to be born in the Pure Land.'" Recite mindfulness after mindfulness without interruption; when mindfulness naturally matures, one will also be born in Sukhāvatī. If one further transforms others, having them mutually exhort and transform one another, in this life one can extinguish sinful karma, and after death the meritorious retribution will be boundless.
6.57
Exhortation to Butchers
6.58
Butchers should reflect to themselves: "People crave their meat, so they raise living creatures; I crave the profit, so I kill living creatures. Killing those living creatures, I nourish my own body and support my family. I have flesh and blood, and I desire peace, happiness, and freedom from disease. As for the lives of those creatures, I slaughter them; the sins are immeasurable. If I can put an end to the butchering trade, that is best. If I cannot yet put an end to it, I should at least reduce and lessen it; this is second best. If I cannot do even this, I should at least constantly recollect Amitābha Buddha, which is far better than not recollecting him. Next, repent and make a great vow: 'After seeing the Buddha and attaining the Way, I will completely deliver all sentient beings killed throughout my life, causing them all to be born in the Pure Land.'" Reciting mindfulness after mindfulness without interruption like this, when mindfulness naturally matures, one will also be born in Sukhāvatī. If one further transforms others, having them mutually exhort and transform one another, in the present life one can eliminate evil karma, and after death the meritorious retribution will also be boundless.
6.59
Exhortation to Those in Prostitution
6.60
Those in prostitution should reflect to themselves: "To be born as a woman is already not a result of wholesome karma; how much worse is it that I dwell in prostitution, where the karma is exceedingly unwholesome! If I can awaken and sever the karma of sexual misconduct, that is best. If I cannot yet sever it, I should constantly recollect Amitābha Buddha and make a great vow: 'May my evil karma diminish day by day and my wholesome karma grow day by day; may my food and clothing be modestly sufficient so that I may quickly leave this gate. After seeing the Buddha and attaining the Way, I will completely deliver all people who engaged in sexual misconduct on my account, causing them all to be born in the Pure Land.'" Recite mindfulness after mindfulness without interruption; when mindfulness naturally matures, one will definitely be born in Sukhāvatī. If one further transforms others, having them mutually exhort and transform one another, in the present life disasters will surely be eliminated and sins extinguished, and after death the meritorious retribution will also be boundless.
6.61
Exhortation to Evil and Sinful People
6.62
Sinful and evil people should reflect to themselves: "My sins and evils throughout life have been many; once my eyes close, what will become of me? I must urgently repent, turn my mind, recollect Amitābha Buddha, and make a great vow: 'I vow that after seeing the Buddha and attaining the Way, I will completely deliver all people harmed throughout my life, causing them all to be born in the Pure Land.'" Recite mindfulness after mindfulness without interruption; when mindfulness naturally matures, one can gradually eliminate evil karma and increase wholesome conditions, definitely being born in Sukhāvatī. If one can further transform others, having them mutually exhort and transform one another, not only can sins be extinguished in the present life, but after death the meritorious retribution will also be boundless.
6.63
Exhortation to the Sick and Suffering
6.64
Those who kill sentient beings receive the retribution of a short life; those who rejoice in killing receive the retribution of afflictions. As for those who suffer from illness, it is the lingering retribution of killing living beings, the direct retribution of eating meat, and also the direct retribution of vexing and harming sentient beings. Wholesomeness and unwholesomeness follow a person like a shadow following a form; they cannot be avoided. Therefore, those suffering from illness should reproach themselves: "It is on account of evil conditions that I have come to this." Constantly recollect Amitābha Buddha and make a vow: "I vow never again to do evil, never again to kill living beings, and never again to vex and harm any sentient beings. I vow that this body will quickly leave sickness and suffering. After seeing the Buddha and attaining the Way, I will completely deliver and liberate all sentient beings killed in previous lives and in this life, as well as all enemies and kin, causing them all to be born in the Pure Land." Recite mindfulness after mindfulness without interruption; when mindfulness naturally matures, one will definitely be born in Sukhāvatī. If one further transforms others, having them mutually exhort and transform one another, when the power of merit prevails, the wholesome retribution will naturally respond: one's sickness and suffering will surely heal, and after death the meritorious retribution will be boundless.
6.65
Exhortation to Those Who Hate Evil and Wish to Become Spirits
6.66
In the world there are those who detest evil, saying: "Those who do evil in the world are people whom my own power cannot punish; after they die, there must be spirits who will severely punish them!" and thus do not wish to be reborn in the Western [Pure Land]. According to what the Buddha taught, spirits dwell within the six destinies and are among those who have fallen. The Western [Pure Land], however, transcends the transmigration of the six destinies. Therefore, those who cultivate the Western [path] take uprightness and compassion as their foundation; whatever they do is nothing other than compassion. If someone has transgressions and evil, they pity his delusion. If someone is in distress and hardship, they wish to rescue and deliver him. This brings no burden upon oneself and forms great, wholesome karmic connections with all sentient beings. Spirits, on the other hand, take uprightness and anger as their foundation; whatever they do is nothing other than anger. If they punish someone's faults, they inflict diseases upon him; if they chastise someone's transgressions, they apply cauldrons of fire. This harms other beings, and for themselves they merely receive the blessings of being a spirit; since their actions are driven entirely by anger, they fall into hell. Emerging from hell, they become giant pythons, vipers, scorpions, and the like, with no time of deliverance. In the past, two monks practiced together. One accumulated merit but was prone to anger; the other constantly admonished him, but he would not comply. Later, the anger-prone monk died, and the monk who had admonished him boarded a passenger boat to Gongting on the river. The temple spirit there was very efficacious and could speak to people. When the passengers went ashore to sacrifice to the spirit, the spirit told them: "Let the monk on the same boat with you come to see me." When the monk went to see him, the spirit said: "I was the monk who practiced together with you. Because of my excessive anger, I fell here and became a spirit." The monk wished to see the spirit's form, but he resolutely refused; when asked repeatedly, he revealed a section of a python's form. The spirit further said: "Someone has donated ten bolts of silk; please perform a memorial service for me with them, and next meet me on the Western Mountain of Hongzhou." The monk did as he said, and indeed on the Western Mountain he saw a dead python two or three li long. Such is the retribution of anger. Moreover, the single mind of a person is clear and bright, limpid like cool, clean water. Once anger arises, it is as if filthy things were cast into it, greatly ruining its clarity and coolness. Once compassion arises, it is as if agarwood and sandalwood incense were cast into it, greatly aiding its clarity and coolness. Why should one suffer by not practicing compassion to cultivate the Western [Pure Land], but instead insist on harboring anger and falling into becoming a spirit? Is this not delusion?
6.67
Exhorting Men in the Military
6.68
One should reflect that we are sustained by the state; its provisions and fabrics are all obtained through the bitter toil of the people's labor. That we are daily filled with food, adequately clothed for warmth and cool, and able above to support our aged parents and below to nurture our wives and children, is all the bounty of the state and the labor of the common people. When there is no conflict, constantly repair and maintain weapons, practice riding and archery, inspire awe with military majesty, and quell rebellions before they sprout, aspiring to the state's peace and prosperity and the common people's rest. Every day, silently recite the name of Amitābha Buddha a thousand times, wishing that unseen forces will bolster your strength and invigorate your military bearing. When there is danger, resist it with all your might, paying no heed even to the loss of your body; when there is no danger, maintain tranquility and order, never recklessly killing out of greed for merit, resting only when the state is constantly at peace and the people constantly preserved. This is to have the mind of a bodhisattva manifested in the conduct of a general. If one can furthermore pass this on to exhort others, causing them to observe and transform one another, then wholesome thoughts will become fully mature, blessings and emoluments will increase daily, and after this life one will surely attain birth in the highest grade of the Pure Land.
6.69
Exhorting Those with Harsh Speech
6.70
Body, speech, and mind are called the three karmas. When the canonical scriptures state that retributions are mostly caused by karmas of speech, it is because speech is so easily uttered. It is said that in the past someone resented his mother for bringing his meal late, and said: "Better to have been born in a deer's belly than in a mother's belly!" Later he was indeed reborn in a deer's belly. There was another who was given food, and if it was not to his liking, he said: "Better to give it to a dog!" Later he was born with a dog's head. These are all retributions for karmas of speech. What is called harsh speech consists simply of foul language. The retribution for harsh speech is already bad enough; foul language brings retribution in hell or as animals. Most people in the world do not know this, and take harsh speech and foul language as commonplace. I urge worldly people to make every effort to abstain from this and constantly recite Amitābha Buddha's name, so as to cleanse the filth and evil of their speech karma. When hearing other people's harsh speech and foul language, also constantly recite this Buddha's name, so as to cleanse the filth and evil of the ear faculty. May the wholesome karma of reciting the Buddha's name in this life cleanse the defilements and evils accumulated over successive lifetimes. In this way, wholesome thoughts will mature daily, evil karmas will dissipate daily, and if one can furthermore pass this on to transform others, causing them to exhort and transform one another, then calamities can be dispelled, blessings and emoluments can be made enduring, and after this life one will surely attain birth in the highest grade of the Pure Land.
6.71
Exhorting Young Boys
6.72
When a family gives birth to a boy, at the age of seven they send him to school, wishing him to understand literature and meaning, and to grow up to establish himself. No parents' hearts are otherwise. Yet they do not know that human life is difficult to preserve and few attain an advanced age; or that one may encounter karmic enemies and suffer an unnatural death; or that, having past karmic enmities with the parents, a child is reborn in their household to harass the parents and ruin the family estate. I respectfully advise parents that as soon as a child can speak, tell him to recite daily the names of the four sages of the Western [Pure Land] ten times, the verse of Great Compassion Bodhisattva once, and the Pure Land Dhāraṇī; this is only fifty-nine characters and very easy to recite and maintain. If completed five hundred or a thousand times daily, in less than one or two years it will amount to thirty thousand times. If one begins reciting at age six and finishes at age seven, it will not hinder entering school and learning to read. Even if in this life there are no enmities or evils, performing this great good will surely dispel calamities and increase blessings. If there should be any, through this recitation one will be able to avoid them—is this not good? If one does not believe these words, regretting it when the time comes will be of no avail. Confucius said: "If a man does not say, 'What should I do? What should I do?' there is nothing I can do with him."
6.73
Exhorting Unmarried Girls
6.74
I have seen that women often fall gravely ill or lose their lives due to childbirth. This is because they had past-life enmities with the children they bear, and thus receive this retribution. According to the canonical scriptures, regarding the *Dhāraṇī for Pulling Out the Root of All Karmic Obstacles and Attaining Rebirth in the Pure Land*, it says: For those who recite and maintain this, Amitābha Buddha will constantly dwell upon their heads and not allow karmic enemies to cause harm; in the present life they will be secure and at peace, and at the end of life they will attain rebirth as they wish. If one completes two hundred thousand recitations, the sprout of bodhi will grow; at three hundred thousand recitations, one will definitely see Amitābha Buddha face to face. I advise that while a girl is young, beside her parents, pure and with few affairs, in addition to reciting the names of the four sages of the Western [Pure Land] ten times each and the verse of Great Compassion Bodhisattva once, she can recite this dhāraṇī five hundred or a thousand times a day. In less than one or two years, she can complete three hundred thousand recitations, which can ensure that throughout her life she will not encounter the distress of childbirth. If parents pamper their daughter or do not believe these words, once karmic debts meet and bring about great calamity, regret will be too late. Even if their daughter has no enmities in this life, while beside her parents, reciting this dhāraṇī three hundred thousand times first to plant this great root of goodness and create this great wholesome connection—what could be amiss with that? This is affection of the finest and greatest kind; how could one not strive for it?
First 74 of 78 passages. Read on
Linked texts (1)
- 龍舒增廣淨土文 — Classical Chinese