龍舒增廣淨土文 9

English (machine translation) 9

Language: English

9.1

Composed by Wang Rixiu, Jinshi of the National Academy

The Sixteen Contemplations Sūtra says: "Those born in the highest grade of the highest rebirth read and recite the Mahāyāna scriptures and understand the primary truth." This being so, those who cultivate for the highest grade must not fail to know the profound purport of the Buddha. Now, people cannot even know what is shallow, how much less what is profound! Therefore, this fascicle records matters proceeding from the shallow to the profound that are pertinent to daily use; it is titled "Assisting the Cultivation for the Highest Grade."

9.3

On Practice

9.4

Confucius transformed three thousand disciples, and his essential teachings do not go beyond the single book of the Analects, which opens with the phrase: "To learn and practice it at timely intervals." Is not the meaning of this single phrase the most urgent of first priorities? Learning means learning to become a gentleman, to become a sage. Practice is like the practice of archery and the practice of etiquette. One who learns to be a gentleman or a sage cannot reach it abruptly, and thus must gradually practice it at timely intervals. If one learns broadness and generosity, one practices it at times of narrowness and pettiness. If one learns gentleness and harmony, one practices it at times of anger and rage. If one learns reverence and respect, one practices it at times of arrogance and pride. If one learns goodness and kindness, one practices it at times of cruelty and perversity. If one learns yielding and deferring, one practices it at times of contentious dispute. If one learns diligence and agility, one practices it at times of laxity and indolence. This being so, what is called "timely practice" means practicing when facing the circumstance, so that practice is not in vain; one's practice will certainly succeed. When it succeeds, it naturally brings delight; hence it is said, "Is it not a pleasure?" If one can awaken to this principle, then all the goods spoken of throughout the Analects can be fulfilled completely. One knows from this that placing this single phrase at the very head of the book was deeply intentional. Those who cultivate the Western direction and advance toward the Way especially value practice; therefore, this must not be left unknown.

9.5

On Governor Ge's Benefiting of Others

9.6

During the Daguan era, an official was buying boots in the marketplace of the capital when he saw a pair of boots that was very large, which had belonged to his father when buried. He asked about the source from which they were obtained. The reply said: "An official brought them here for repair." He asked when he would come to collect them, and thereupon went to wait for him. He indeed saw his father dismount from his horse, leave money, and take the boots. The son bowed; his father did not look at him, but mounted his horse again and departed. His son pursued him for about two or three li, almost unable to catch up, and then called out, saying: "You and I in life were father and son; why is there not a single word to instruct me?" His father said: "Learn from Ge Fan." He asked: "Who is Ge?" He said: "A person of the world." The son then inquired after his whereabouts. At that time Ge was Governor of Zhenjiang, so the son went to see him, told him the reason, and moreover asked: "Why is Governor Ge held in such high regard in the unseen realms?" Ge replied, saying: "When I began, I performed one act benefiting others each day; next, I performed two acts; then next, I performed three acts, or even up to ten acts. For forty years until now, I have never neglected it for a single day." The son asked: "How do you benefit others?" Ge pointed to the footstool by his seat and said: "If an object such as this is placed improperly, it stubs people's feet. If I straighten it, that too is an act of benefiting others. Moreover, if a person is thirsty and I can give him a cup of water to drink, that too is an act of benefiting others. Simply benefit them according to whatever the matter is; from the chief minister of the realm above down to the beggar below, all can practice this; it only lies in the person not neglecting it." The son bowed and withdrew. Later, Ge passed away seated at an advanced age. Observing this, one cannot but exert oneself in acts that benefit others; how could one ever commit acts that harm others? What is called 'loving people and benefiting things is benevolence'—Governor Ge attained this. Ge also cultivated Pure Land karma and dedicated merit by means of this; later, a monk whose spirit traveled to the Pure Land saw Ge there.

9.7

On Giving and Retribution

9.8

The Confucians speak of giving and requital; the Buddhists speak of dāna and karmic retribution: in reality they are one and the same. The Buddha said: "If you wish to obtain grain and food, you must diligently plow and sow. If you wish to obtain wisdom, you must diligently study and learn. If you wish to obtain longevity, you must diligently abstain from killing. If you wish to obtain wealth and honor, you must diligently give alms." Giving has four kinds: the first is the giving of wealth; the second is the giving of the Dharma; the third is the giving of fearlessness; the fourth is the giving of mind. The giving of wealth means benefiting people with wealth. The giving of the Dharma means teaching people with the good path. The giving of fearlessness means that when humans and sentient beings are in fear, I comfort them to make them fearless, or teach them to escape from fear and make them fearless. The giving of mind means that although one's strength cannot succor creatures, one constantly maintains the mind to succor creatures. The Buddha also considered filial support of parents to be giving; thus, all that is bestowed outward is giving. Therefore, being a subordinate and serving superiors with loyalty and diligence; being a superior and comforting the masses with benevolence and compassion; being a teacher and being prudent in instruction; being a friend and being sincere in mutual refinement; between every word and speech always aiming to be beneficial; at every movement and cessation always seeking to cause no harm; using all kinds of skillful means to benefit creatures and never letting them be injured—all of these are giving. When one's actions are like this and one's frame of mind is also like this, how could one fail to obtain the retribution of wealth and honor in future lives? An old saying goes: "Everyone knows there is a coming year, and every household sows next year's grain. Everyone knows there is a next life, so why not cultivate and secure next life's blessing?" Thus, the blessing enjoyed in this life was cultivated in a previous life, just as the grain eaten this year was sown the previous year. A person cannot sow grain in the morning and eat it in the evening, just as one cannot cultivate blessing for a moment and receive it immediately. Therefore, grain requires half a year, while blessing requires an intervening lifetime. Confucius said: "Disliking that goods should be wasted on the ground, one does not necessarily hoard them for oneself. Disliking that strength should not come forth from oneself, one does not necessarily exert it for oneself." Laozi said: "Having worked for others, one has even more for oneself; having given to others, one possesses even more." Both speak of giving. Zengzi said: "What proceeds from you will return to you," and Laozi said: "The Way of Heaven loves to return"; both speak of karmic retribution. Thus both Confucianism and Daoism speak of giving and retribution, only they do not speak of intervening lifetimes. What is called 'those who love others are constantly loved by others; those who respect others are constantly respected by others; those who bring calamity to others will certainly have calamity brought back upon them'—all of these are giving and retribution in the present life. Knowing this in cultivating the Pure Land nourishes and cultivates wholesome roots abundantly.

9.9

On the Perfected Person Extending Longevity

9.10

I once heard a realized person say: "For a person's life, clothing, food, wealth, and official salary are all quantitatively fixed in the netherworld. If one is frugal and not greedy, one's life can be extended; if one is extravagant, seeking excessively, when one has exhausted one's allotted share, one's life ends. For example, if a person has one thousand coins, spending a hundred each day allows ten days, while spending fifty each day allows twenty days; but if one is unrestrained and greedy in extravagance, one's ruin will be seen immediately." Then, if the amount of one thousand is used up in a single day, is it not something to be feared? The Book of Changes states: "The numbers of heaven and earth are fifty-five; it is by these that transformations are completed and the spirits operate." Given that the vastness of heaven and earth, the subtlety of transformations, and the unfathomability of the spirits still do not transgress numbers, how much less so for human beings! Some may say: "There are people who are honest and frugal yet have short lives, while there are those who are greedy and extravagant yet live to an old age; why is this?" Those who are honest and frugal yet have short lives had a small allotment for their present life; had they been further greedy and extravagant, their lives would have been even shorter. Those who are greedy and extravagant yet live long had a large allotment for their present life; had they been further honest and frugal, their lives would have been even longer. Moreover, heaven and earth have no partiality toward human beings; how could one say their allotted numbers for this life vary arbitrarily? All of this is merely what was done in previous lives; hence it is said: "If you wish to know the causes in past lives, look at what is received in this life." Only if one does many auspicious and good deeds in the present life will one increase one's blessings and longevity; hence it is said: "The spirits hear them, and grant you great blessings." If one commits many sins and evils in the present life, one decreases one's blessings and longevity; hence it is said: "Doing many unrighteous deeds will certainly bring about self-destruction." Furthermore, those who cultivate the Pure Land certainly do not base their practice on having an abundance of blessings and longevity. Yet matters that diminish blessings and longevity are marks of deficient virtue; how could one not abstain from them? Matters that increase blessings and longevity are marks of generous virtue; how could one not exert oneself in them?

9.11

On Meat-Eating

9.12

The Buddha told Mahāmati Bodhisattva: "There are immeasurable causes and conditions why one should not eat meat; I shall now explain them briefly for you. All sentient beings, from the beginningless past, through recurring causes and conditions, have continually been our six kinds of relatives; because of regarding them as kin, one should not eat meat. Because it is generated and grown from impure secretions, one should not eat meat. Because sentient beings who catch the scent are all terrified, one should not eat meat. Because it causes practitioners to lack compassion and to kill, one should not eat meat. Because it is craved by the foolish and ordinary, foul-smelling, impure, and without good reputation, one should not eat meat. Because it causes spells not to be accomplished, one should not eat meat. Because those who take life arouse perception upon seeing forms and deeply crave flavors, one should not eat meat. Because those who eat meat are abandoned by the devas, one should not eat meat. Because it makes the breath foul, one should not eat meat. Because it causes many nightmares, one should not eat meat. Because in secluded forests tigers and wolves catch its scent, one should not eat meat. Because it causes a person's eating and drinking to lack measure and restraint, one should not eat meat. Because it prevents practitioners from generating disgust and renunciation, one should not eat meat. I always say: whenever consuming food or drink, one should view it as eating the flesh of one's own child, or view it as taking medicine; one should not eat meat. To permit the eating of meat is utterly impossible. Mahāmati! All killers slaughter and peddle for the sake of wealth and profit. Those foolish, meat-eating sentient beings use money as a net to capture meat. Those killers, whether by means of wealth or by fishing hooks and nets, take those airborne, aquatic, and terrestrial beings, killing and harming them in various ways, slaughtering and peddling for profit. Mahāmati! Nor is there fish or meat obtained without instruction, without seeking, and without intention; for this reason one should not eat meat." The Buddha further spoke verses, stating briefly: "Killing sentient beings for profit / and using wealth to net meat, / both are evil karmas; / at death one falls into the Screaming Hell. / If there were no instruction, intention, or seeking, / there would be no 'meat pure in three ways'; / since it does not exist without cause, / therefore one should not eat it. / Liquor, meat, scallions, leeks, and garlic / are all hindrances to the noble path. / Eating meat lacks compassion, / eternally turning away from right liberation, / and violating the noble marks; / therefore one should not eat it." The flesh of sentient beings is fundamentally not something to be eaten; through habituation from what is heard by ear and seen by eye, one does not know its wrongness. If one can cut off meat, it is certainly best. If one cannot cut it off, one should temporarily eat meat pure in three ways and reduce one's consumption; if one has multiple dishes, remove one of them, and if both meals contain meat, have one meal be vegetarian. A person's provisions and emoluments have a fixed measure; by doing this, one can naturally extend one's life. If one eats vegetarian food in the morning, the benefits are very numerous: first, it reduces karmic conditions; second, it can keep one pure; third, it does not hinder good deeds; fourth, by the time one eats meat in the evening, one will not come to despise the former and crave the latter. By doing this, one can naturally extend one's life. If one finds eating vegetarian difficult, one should spend the cost of non-vegetarian food on vegetarian meals; then it is easy to practice and can be maintained for a long time. If one indulges the desires of mouth and stomach, there will be no end to it. A proverb says: "If one wishes for there to be no kalpas of weapons and warfare in the world, sentient beings must not eat meat." Are these words not something to be feared? Those who cannot avoid eating meat pure in three ways may, on the following day, recite the names of the Four Holy Ones of the West and the dhāraṇī for the sentient beings whose meat was eaten, in order to assist their rebirth, hoping thereby to resolve grievances and extinguish sins. According to King Yama's words to Zheng Lin, those who recite the names of the Four Holy Ones with utmost sincerity to dedicate merit will certainly attain rebirth. This is recorded in detail in fascicle eight. Meat pure in three ways is: not seen killed, not heard killed, and not suspected of being killed for oneself; adding to these meat from naturally dead animals and remnants left by birds makes meat pure in five ways.

9.13

On the Precepts Against Killing, Stealing, and Sexual Misconduct

9.14

In the Śūraṅgama-sūtra, the Buddha stated that through desiring and clinging to female beauty, the mind is bound and does not depart, hence there is sexual desire. Thus across all worldly realms, parents and children generate one another without cease; such things have craving and desire as their root. From craving and relishing the taste of blood, the mind's indulgence does not stop, hence there is the eating of meat; thus across all worldly realms, creatures born from eggs, by transformation, from moisture, and from wombs devour one another in succession according to the strength of their power. Such things have the craving for killing as their root. Humans raise sheep; when the sheep die, they become humans, and when the humans die, they become sheep; eating other sentient beings is also like this. Through endless deaths and births they mutually devour one another, evil karma being born together with them to the exhaustion of the future. This, then, has the craving for stealing as its root: you owe me my life, and I repay you my debt; through these causes and conditions, for hundreds of thousands of kalpas they remain constantly in birth-and-death. You love my mind, and I pity your beauty; through these causes and conditions, for hundreds of thousands of kalpas they remain constantly in bondage. These three—killing, stealing, and sexual misconduct—are the root. Through these causes and conditions, the retributions of evil karma continue incessantly. As for the Western Pure Land, one receives a pure body not born from sexual desire; one eats pure food not obtained through killing and harming; one befriends pure people not associating through defiled attachment. All these [defilements] are cast off there. However, for those cultivating for the highest grade, these matters must not be left unexamined.

9.15

On Food, Drink, and Sex

9.16

In food, drink, and sex lie the great desires of human beings. To restrain them as though they were non-existent—this is to be a sage; to moderate them without indulgence—one can be a worthy; to indulge them without moderation—one is an utter fool. For these two are both the places where karma is created. Slaying living beings to supply the mouth and stomach—what is this if not creating sin? Engaging in sexual desire to destroy one's heavenly genuine nature—what is this if not creating sin? Moreover, the two mutually stimulate each other: due to fine food and drink, the blood and qi flourish; when blood and qi flourish, sexual desires increase; when sexual desires increase, this in turn damages the blood and qi; when blood and qi are damaged, one relies again on food and drink for nourishment. Thus the two mutually create sin. If one wishes to cut down on food and drink, one must first moderate sexual desire. If one can moderate sexual desire, one can immediately cut down on food and drink. This is the way to preserve health and prolong life. If one can moderate and cut them off, then coarse grain will naturally become delicious. If one indulges them, the allotted measure of human life and enjoyment is limited; when the limit is reached, one dies prematurely. Chan Master Cijue said: "Food and drink for humans last through the days and months; / fine or coarse, according to one's lot, it merely fills the wound of hunger. / Once past three inches [down the throat], what does it become? / There is no need to weigh it so carefully in mind." If one can reflect in this manner, one will naturally be able to cut down on food and drink. The Practical Rustic said: "Skin wraps around bones, flesh, urine, and feces, / forcefully feigning seductive charms to deceive and bewitch people. / The heroes of all ages have succumbed to this, / after a hundred years turning together into a pit of dust." If one can reflect in this manner, one will naturally be able to cut down on sexual desire. If one truly resolves these two matters, how could there be illness and premature death in this life, and how could there be hells and animal destinies after death? Even if one cannot avoid these completely, yet cultivates the Pure Land, one will still escape transmigration. However, those cultivating for the highest grade must not fail to abstain from them.

9.17

On Greed Diminishing One's Future Prospects

9.18

There were two officials who prayed for a dream at the Temple of the Two Ministers in the capital to inquire about their future prospects. That night, one of them dreamed that he saw someone holding an account ledger. Opening the cover, the person said: "These are the future prospects of the official who came with you." Looking at it, he saw a list from minor official up to prime minister, but with some entries crossed out with hooks. The official asked, "Why are they crossed out?" The one holding the ledger replied: "This official loves wealth; whenever he takes an unjust measure of land in the world, an entry is crossed out here. If he quickly reforms his errors, he may still become a surveillance commissioner." When that person heard this, he never dared to take wealth unjustly again, and later he indeed reached the post of surveillance commissioner. Furthermore, when Immortal Maiden He was in the world, an edict from heaven suddenly descended upon the household of an assistant magistrate. Because they could not read the characters, they went to visit the Immortal Maiden to ask her about it. The Immortal Maiden set up an incense altar, bowed, and then looked at it; having finished reading, she smiled faintly. The assistant magistrate said: "I brought it to respectfully inquire; why do you smile?" The Immortal Maiden said: "The heavenly writing says: 'The assistant magistrate received ten taels of gold, reducing his allotted salary by five years.'" Looking at it from this, unjust wealth is truly something to be feared. If one transfers this mind to the Pure Land, one's wholesome conditions will ripen in abundance.

9.19

On Blessings and Wisdom

9.20

Humans cannot fail to cultivate both blessings and wisdom together. Benefiting beings in various ways, constantly practicing skillful means, doing all good deeds, and abstaining from all evils—this is what is called cultivating blessings. Knowing cause and effect, discerning sin and blessing, examining Buddhist books to illuminate inner nature and principle, and examining Confucian books to illuminate outer worldly ways—this is what is called cultivating wisdom. Cultivating blessings yields wealth and nobility; cultivating wisdom yields clear understanding. Cultivating wisdom without cultivating blessings results in clear understanding but poverty and hardship; cultivating blessings without cultivating wisdom results in wealth and nobility but ignorance and folly; if blessings and wisdom are cultivated together, one attains both wealth, nobility, and clear understanding; if neither is cultivated, one is ignorant, foolish, poor, and destitute. Because the Buddha cultivated both blessings and wisdom together, he is called the Most Honored of the Two-Footed, meaning complete in both blessings and wisdom. In the past, there were two people who practiced together: one cultivated blessings exclusively, and one cultivated wisdom exclusively. After several lifetimes, the one who cultivated blessings exclusively committed evil due to receiving blessings, and fell among elephants. Because he still had remaining blessings, people rode him into battle, where he had the merit of defeating enemies, and the king bestowed him with pearl necklaces. The one who cultivated wisdom exclusively attained the fruit of an arhat; because he had never cultivated blessings, when he became a monk and begged for food, he mostly received none. Therefore a verse says: "Cultivating blessings without cultivating wisdom, / the elephant's body hangs with necklaces. / Cultivating wisdom without cultivating blessings, / the arhat's offerings are sparse." This is why blessings and wisdom cannot fail to be cultivated together. If one has no choice, it is better to let wisdom exceed blessings than to let blessings exceed wisdom. If wisdom exceeds blessings, one knows sin and blessing and is cautious, and therefore will not fall. If blessings exceed wisdom, one commits evil due to receiving blessings, and therefore falls into lower realms. The Laṅkāvatāra-sūtra says: "Experiencing present pleasure plants future suffering"—this is just it. A verse says: "Cultivating both blessings and wisdom, / and furthermore reciting Amitābha, / among the nine grades of lotus blossoms, / why doubt being in the first?" This is because those who observe fasts and precepts with clear understanding and cultivate will certainly attain the highest rebirth of the highest grade. Another verse says: "Though cultivating blessings and wisdom, / not knowing to recite Amitābha, / having not yet attained the fruit of an arhat, / there will be no end to transmigration." This is because only when one practices in this world and attains the fruit of an arhat does one escape transmigration.

9.21

On Cultivating Compassion

9.22

Avalokiteśvara Bodhisattva stated that all goods are born from loving-kindness (maitrī); Laozi spoke of the three treasures, placing loving-kindness first; the Confucians speak of the five constant virtues, placing benevolence foremost. Their meaning is entirely the same. Those among people who are frequently prone to anger simply do not reflect on this meaning. Before even speaking of harming creatures and creating karma, they first injure their own vital energy and damage harmony. Only when one can reach the realm of loving-kindness and benevolence does one realize that anger is not good. While in the midst of anger, one is unaware of one's own suffering, like one walking amidst thorns and hastening toward a great mansion that is a dwelling place of peace. When one corrects one's ingrained habit of anger, it is like walking amidst thorns. When one's practice of loving-kindness and benevolence is perfected, it is like entering a great mansion to dwell in peace. This cannot be exhausted in words; one must simply practice it over a long time when anger arises, and naturally there will be joy. The two teachings of Buddhism and Daoism have inherently prohibited anger; the Confucians do so as well. When Huan Tui wished to harm Confucius, how did Confucius ever show anger? When Zang Cang slandered and blocked Mencius, how did Mencius ever show anger? Han Xin did not retaliate for the humiliation of crawling between legs, and Han Anguo held no grudge over the remark about dead ashes; these are all worthy of emulation. How much more so when dealing with the poor and lowly, managing servants and concubines, or when insulted and crossed by others, which easily provokes anger—one must be especially cautious and disciplined. For they too are humans; it is only due to their meager merit that they serve me. How could I indulge my temper and create evil karma? When investigated thoroughly, the benevolent and harmonious person gains great personal benefit. The Tripiṭaka states: "One who is seen with joy in this life was joyful upon seeing others in a past life." This is brought about by loving-kindness and harmony. How could one who cultivates the Pure Land not take this to heart? Even if all sentient beings commit great sins and evils, do not give rise to anger to soil your pure, cool mind. Reflect that they are only like this due to ignorance; if they had wisdom, they certainly would not do this. You should give rise to a mind of pity for their ignorance. Thus Zengzi said: "When you find out the truth, then be compassionate and do not rejoice." If one cultivates the Pure Land in this manner, one's wholesome roots will be exceedingly consummate and ripe.

9.23

On Being a Noble Person

9.24

Everyone can become a noble person, yet they are unwilling to be noble persons; there is no need to be a petty person, yet they insist on being petty persons. Sincerity and reverence, mildness and uprightness, promoting the worthy and praising the good, and benefiting creatures according to circumstances—all such matters are the deeds of a noble person. Doing them is not difficult either; why then are people unwilling to do them? Deceit and arrogance, roughness and flattery, speaking of faults and exposing evils, and indulging desires to harm creatures—all such matters are the deeds of a petty person. What benefit is there in doing them? Why do people insist on doing them? If one is a noble person, people rejoice in him and the spirits protect him; calamities do not arise, and blessings and emoluments can last long. What he gains is abundant. Even though there are times when he loses his life, it is not because he was a noble person that he lost it; even if he had not been a noble person he would still have lost it, for destiny has its fixed allotment. If one is a petty person, people resent him and the spirits are angered by him; calamities are about to arrive, and blessings and longevity are cut short. What he loses is abundant. Even though there are times when he attains [good fortune], it is destiny; it is not attained because he was a petty person; even if he had not been a petty person he would still have attained it, for destiny has its fixed allotment. Confucius said: "Without knowing destiny, one cannot be a noble person; the petty person does not know the Mandate of Heaven." He also said: "Gaining it or not gaining it is a matter of destiny." If one can examine this principle, then the so-called noble person has properly earned being a noble person, while the petty person has been a petty person in vain. If one cultivates the Pure Land in this manner, one will certainly not be in the lowest grade.

9.25

On Becoming a Sage and Becoming a Buddha

9.26

I have often said: the reasons why Confucius became a sage are certainly not singular. Yet the essential point lies in: "When three people walk together, there must be a teacher for me among them." Even the evil are teachers; where could one go that is not a teacher? With insight such as this, how could he not become a sage? I have also often said: the reasons why Śākyamuni Buddha became a Buddha are certainly not singular. Yet the essential point lies in the time when he was cultivating in the mountains: a king went hunting and asked where the beasts were. If he told him the truth, it would harm the beasts; if he did not tell him the truth, it would be false speech; so he hesitated and did not reply. The king in anger severed one of his arms. He asked again; [the bodhisattva] again hesitated and did not reply, and [the king] severed another arm. Thereupon he made a vow, saying: "When I become a Buddha, I will first liberate this person, so that the people under Heaven do not imitate him in doing evil." Harboring such an intention in mind, how could he not become a Buddha? Later, when he appeared in the world as a Buddha, the first one he liberated was Kauṇḍinya, who was that very king at that time. If one cultivates the Pure Land like this, one will instantly be equal to all the great bodhisattvas.

9.27

On the Arhat

9.28

The Buddha said: "Although an arhat can receive the offerings of devas and humans, the merit he extends to others is inferior. If someone were to make offerings to arhats throughout the four continents for a hundred years, it would not equal generating the mind of a bodhisattva and making offerings to the Buddha for a single day." For the Buddha, from immeasurable kalpas past, has delivered sentient beings; in everything he gains merit, and the blessing and benefit he confers on others is superior. An arhat brings an end to birth and death and thereupon enters nirvāṇa, perfecting only his own person; therefore the merit he extends to others is inferior. The Buddha also said: "If a person has merit, he has previously made offerings to the Buddha." Do not say either that making offerings to the Buddha is an affair for after death. In recent years, a monk in Xiuzhou practiced exclusive recollection of Amitābha Buddha and prayed for sick people, whereupon they immediately recovered. How can it be said that the Buddha is of no benefit in this present life? Since he can be prayed to for sickness, he can also be petitioned for blessings; one only fears that one's faithful mind is not utmost. If one cultivates the Pure Land with the intention of returning to transform and liberate others, one especially cannot lack merit. Therefore, this must be understood.

9.29

On the Laṅkāvatāra-sūtra

9.30

The *Laṅkāvatāra-sūtra* speaks of the profound principle eliminating all false thoughts. This single sūtra has three translations: the one in ten fascicles is too verbose; the four-fascicle version, although propagated by Bodhidharma and written down by Dongbi, was translated very obscurely, difficult to read and difficult to understand; only the seven-fascicle version is clear and distinct. One who cultivates the Pure Land and wishes for rebirth in the highest grade of the highest category must read and recite the Mahāyāna scriptures and understand the supreme meaning. Therefore, this must be understood. It is in the letter-case "Si".

9.31

On the Two Devas

9.32

The *Avataṃsaka-sūtra* says: "When a person is born, two devas accompany the person: the first is named Co-born, and the second is named Same-name. The devas constantly see the person, but the person does not see the devas." Are these two devas not of the cohort of the youths of the two divisions of good and evil? Whenever a person raises a thought, utters a word, or takes a step, if he constantly remembers these two devas, he will be able to face people without shame. Cultivating the Pure Land in this manner, one will certainly attain rebirth in the highest grade of the highest category. Someone asked: "If each person has two devas, why are there so many devas?" I replied: "A single moon manifests everywhere in all waters; must there necessarily be many moons?"

9.33

On Minor Causes and Effects

9.34

There are people who repair bridges, and people who destroy bridges; these are the minor causes of heaven and hell. There are people who ride in sedans, and people who carry sedans; these are the minor retributions of heaven and hell. Extending this by analogy, all can be seen. Constantly maintaining this mindset to cultivate the Pure Land, what doubt could there be of rebirth in the highest grade?

9.35

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

Linked texts (1)

龍舒增廣淨土文 — Classical Chinese