佛祖統紀 27

English (machine translation) 27

Language: English

27.1

Composed by the monk Zhipan of Donghu in Siming, under the Song Jingding era

27.2

Treatise on the Establishment of the Pure Land Teaching, Twelfth, Part Two

27.3

Biographies of Eminent Monks Who Attained Rebirth

Dharma Master Huiqian of Jiaxiang, Jin dynasty; Dharma Master Tanjian of Jiangling, Song dynasty; Dharma Master Daohai of Jiangling, Song dynasty; Dharma Master Tanhong of Huainan, Song dynasty; Dharma Master Daoguang of Dongyuan, Song dynasty; Dharma Master Daoguang of Hongnong, Song dynasty; Dharma Master Tanhe of Jiaozhi, Song dynasty; Dharma Master Huijin of Gaozuo, Qi dynasty; Dharma Master Daozhen of Mount Lu, Liang dynasty; Dharma Master Tanluan of Bigu, (Northern Wei dynasty); Dharma Master Huiguang of Luoyang, (Northern Qi dynasty); Dharma Master Falin of Jinyuan, (Northern Qi dynasty); Dharma Master Sengrou of the capital Ye, (Northern Qi dynasty); Dharma Master Huiming of Changsha, (Northern Zhou dynasty) (appended: Dharma Master Fayin); Dharma Master Sengya of Duobao, (Northern Zhou dynasty); Dharma Master Zhishun of Mount Lu, Sui dynasty; Dharma Master Zhitong of Hedong, Sui dynasty; Dharma Master Zhenhui of Magu, Sui dynasty; Chan Master Huisi of the Southern Peak, Sui dynasty; Chan Master Zhiyi of Tiantai, Sui dynasty; Chan Master Huicheng of Zhijiang, Sui dynasty; Chan Master Huiming of Xiancheng, Sui dynasty; Chan Master Guanding of Zhang'an, Sui dynasty; Chan Master Faxi of Waguan, Sui dynasty; Chan Master Dengguan of Tiantai, Sui dynasty; Chan Master Fajun of Bijian, Sui dynasty; Dharma Master Daoyu of Kaijue, Sui dynasty; Dharma Master Shouhong of Fenyang, Sui dynasty; Dharma Master Fazhi of Guoqing, Sui dynasty; Dharma Master Shanzhou of Boye, Tang dynasty; Dharma Master Faxiang of the capital of Yang, Tang dynasty; Dharma Master Mingzhan of Xingshan, Tang dynasty; Dharma Master Daochuo of Bigu, Tang dynasty (appended: Dharma Master Daofu); Dharma Master Dao'ang of Weizhou, Tang dynasty; Dharma Master Zhiyan of Huqiu, Tang dynasty; Dharma Master Shensu of Puzhou, Tang dynasty; Dharma Master Gongjiong of Junyi, Tang dynasty; Dharma Master Weian of Bingzhou, Tang dynasty (appended: the novice monk); Chan Master Fachi of Jiangling, Tang dynasty; Tripiṭaka Master Cimin Huiri, Tang dynasty; Dharma Master Xiongjun of Chengdu, Tang dynasty; Dharma Master Sengxuan of Bingzhou, Tang dynasty; Dharma Master Qifang of Wuzhen, Tang dynasty; Dharma Master Yuanguo of Wuzhen, Tang dynasty; Dharma Master Biancai of Xiangyang, Tang dynasty; Dharma Master Zijue of Chonglin, Tang dynasty; Dharma Master Huaiyu of Danqiu, Tang dynasty; Dharma Master Qihan of Huqiu, Tang dynasty; Dharma Master Shenhao of the capital of Wu, Tang dynasty; Dharma Master Sengzang of Xihe, Tang dynasty; Dharma Master Daxing of Mount Tai, Tang dynasty; Dharma Master Weigong of Jingzhou, Tang dynasty; Dharma Master Shandao of Linzi, Tang dynasty; Dharma Master Baoxiang of Chang'an, Tang dynasty; Chan Master Zhiqin of Zhengzhou, Tang dynasty; Dharma Master Fashun of Zhongnan, Tang dynasty; Dharma Master Huaigan of Qianfu, Tang dynasty; Dharma Master Demei of Huichang, Tang dynasty; Dharma Master Zhitong of Fufeng, (Later Jin dynasty); Dharma Master Shaoyan of Qiantang, Song dynasty; Dharma Master Shouzhen of Yongxing, Song dynasty; Dharma Master Wuen of Ciguang, Song dynasty; Dharma Master Yitong of Baoyun, Song dynasty; Dharma Master Fazhi Zhili, Song dynasty; Dharma Master Ciyun Zunshi, Song dynasty; Dharma Master Youji of Xingguo, Song dynasty; Dharma Master Shenzhao Benru, Song dynasty; Dharma Master Guangci Huicai, Song dynasty; Dharma Master Jinghui Siyi, Song dynasty; Dharma Master Biancai Yuanjing, Song dynasty; Dharma Master Congya of Jingzhu, Song dynasty; Dharma Master Ruoyu of Xiantan, Song dynasty (appended: Dharma Master Zezhang); Dharma Master Cixing Zhishen, Song dynasty; Dharma Master Shenwu Chuqian, Song dynasty; Dharma Master Zha'an Youyan, Song dynasty; Dharma Master Mingzhi Zhongli, Song dynasty; Dharma Master Zexing of Tongjiang, Song dynasty; Dharma Master Sizhao of Jingzhu, Song dynasty; Dharma Master Yixing Zongli, Song dynasty; Dharma Master Huijue Qiyu, Song dynasty; Dharma Master Xianzhang Zhongmin, Song dynasty; Dharma Master Yingke of Zhashan, Song dynasty; Dharma Master Chaoguo Lingzhao, Song dynasty; Dharma Master Kejiu of Siming, Song dynasty (Jiu of Kaiyuan, practitioner of the Lotus); Chan Master Jingci Zongben, Song dynasty; Chan Master Datong Shanben, Song dynasty; Vinaya Master Lingzhi Yuanzhao, Song dynasty; Vinaya Master Daoyan of Kuaiji, Song dynasty; Chan Master Changlu Zongze, Song dynasty; Vinaya Master Weiyue of Huacheng, Song dynasty; Vinaya Master Simin of Lingzhi, Song dynasty; Vinaya Master Xingchen of Mingqing, Song dynasty; Vinaya Master Fachi of Huadu, Song dynasty; Vinaya Master Huiheng of Yanshou, Song dynasty; Vinaya Master Yongqin of Qibao, Song dynasty; Vinaya Master Miaosheng of Kuaiji, Song dynasty; Dharma Master Weiwu of Qiantang, Song dynasty; Dharma Master Zhongming of Bao'en, Song dynasty; Dharma Master Chongyi of Jingguang, Song dynasty; Dharma Master Fazong of Leifeng, Song dynasty; Dharma Master Xizhan of Ruanshe, Song dynasty; Dharma Master Tanyi of Jingzhu, Song dynasty; Dharma Master Taiwei of Fa'an, Song dynasty; Dharma Master Sicong of Fa'an, Song dynasty; Head Monk Monie Liaoyi, Song dynasty; Dharma Master Huicheng of Zisheng, Song dynasty; Dharma Master Zunan of Nanyue, Song dynasty; Dharma Master Fayin of Guangshou, Song dynasty; Dharma Master Zhiyong Liaoran, Song dynasty; Dharma Master Zhenjiao Zhixian, Song dynasty; Dharma Master Sijing of Beiguan, Song dynasty (Amida Yu); Dharma Master Ruzhan of Jiashi, Song dynasty; Dharma Master Sifan of Xishan, Song dynasty; Dharma Master Jingguan of Jiguang, Song dynasty; Dharma Master Lixian of Fahui, Song dynasty; Dharma Master Shi'an of Pujing, Song dynasty (propagator of the Avataṃsaka); Dharma Master Rubao of Juehua, Song dynasty; Dharma Master Xianchao of Yanshou, Song dynasty; Dharma Master Youkai of Qianbu, Song dynasty; Dharma Master Daosheng of Xingfu, Song dynasty; Dharma Master Ruoguan of Jiahui, Song dynasty; Dharma Master Tanyi of Longquan, Song dynasty; Dharma Master Zhiyin of Zhiyuan, Song dynasty; Vinaya Master Yuanzhao of Huxin, Song dynasty; Vinaya Master Jiedu of Jile, Song dynasty; Dharma Master Yuanbian Daochen, Song dynasty; Dharma Master Mu'an Youming, Song dynasty; Dharma Master Miaoyun of Cishi, Song dynasty; Head Monk Xiyan of Xuexi, Song dynasty; Practitioner Liaoxuan of Nanhu, Song dynasty; Practitioner Shanrong of Nanhu, Song dynasty; Dharma Master Zuhui of Mingxin, Song dynasty; Dharma Master Rujian of Tashan, Song dynasty; Dharma Master Zuxin of Fuyuan, Song dynasty.

27.5

Biographies of Eminent Nuns Reborn [in the Pure Land]: Dharma Master Fasheng of Daochang, Song dynasty; Dharma Master Daoyuan of Danyang, Song dynasty; Dharma Master Fazang of Jinling, Song dynasty; Dharma Master Jingzhen of Jishan, Tang dynasty (Chang'an); Dharma Master Wuxing of Mount Lu, Tang dynasty; Dharma Master Nengfeng of Qiantang, Song dynasty; Dharma Master Hui'an of Siming, Song dynasty.

27.6

Biographies of Miscellaneous Figures Reborn [in the Pure Land]: Two Novice Monks of Wenshui, Sui dynasty; Postulant Shizan of Yongzhou, Song dynasty; Postulant Tanyuan of Qiantang, Song dynasty; Great Goodness Postulant of Kuaiji, Song dynasty; Daoshi Ni of Renhe, Song dynasty.

27.7

Biographies of Dukes and Ministers Reborn [in the Pure Land]

27.8

Grand Tutor Bai Juyi, Tang dynasty; Surveillance Commissioner Wei Wenjin, Tang dynasty; (Later Jin) Hanlin Academician Zhang Kang (appended: Weng'er); Junior Preceptor Zhongli Jin, Song dynasty (appended: his mother, Lady Ren); Court Gentleman for Consultation Zhongli Jingrong, Song dynasty (son of Jin); Chongdao Zhongli Song, Song dynasty (appended to Jing's biography); Director of the Bureau of Receptions Yang Jie, Song dynasty; Vice Minister Ma Liang, Song dynasty; Court Gentleman for Presenting Petitions Ma Yu, Song dynasty (son of Liang; appended: his wife, Lady Wang); Court Gentleman for Proclaiming Rectitude Ma Yongyi, Song dynasty (son of Yu); Court Gentleman for Proclaiming Rectitude Hu Yin, Song dynasty; Court Gentleman for Minor Services Ge Fan, Song dynasty; Vice Minister Wang Gu, Song dynasty; Policy Monitory Officer Jiang Gongwang, Song dynasty; Court Gentleman for Minor Services Wang Zhong, Song dynasty; Assistant Instructor Zhang Di, Song dynasty; Vice Prefect Jia Chunren, Song dynasty; County Magistrate Mei Runeng, Song dynasty; Supervising Secretary Feng Ji, Song dynasty; Vice Minister Wu Bingxin, Song dynasty; Prime Minister Qian Xiangzu, Song dynasty; Administrator of Works Wang Zhonghui, Song dynasty; Retired Scholar Yu Shen, Song dynasty; Wang Rixiu of Longshu, Song dynasty; Layman Fang Zhu, Song dynasty; Literatus Sun Bian, Song dynasty; Layman Wang Tian, Song dynasty; Layman Sun Zhong, Song dynasty; Disquisitionist Lou Dingguo, Song dynasty; Lou Fen of Zhoujin, Song dynasty.

27.9

Biographies of Scholars and Commoners Reborn [in the Pure Land]

27.10

Song Man of Hengzhou, Sui dynasty; Gao Haoxiang of Dongping, Liang dynasty; The Old Man of Mount Faren, Tang dynasty; Zheng Muqing of Xingyang, Tang dynasty; Zhang Yuanxiang of Chang'an, Tang dynasty; Li Zhiyao of Chang'an, Tang dynasty; Yuan Ziping of Jingkou, Tang dynasty; Zuo Shen of Tiantai, Song dynasty; Fan Yan of Wulin, Song dynasty; Shen Quan of Qiantang, Song dynasty (appended: his wife, Lady Shi); Sun Liang of Qiantang, Song dynasty; Yao Yue of Xiantan, Song dynasty (appended: Dharma Master Jingyi); Mei Fu of Songjiang, Song dynasty; Hu Gao of Zhashan, Song dynasty; Tang Shiliang of Kuaiji, Song dynasty; Lu Wei of Qiantang, Song dynasty; Li Yantong of Kuaiji, Song dynasty; Lu Jun of Qiantang, Song dynasty; Feng Min of Shangyu, Song dynasty; Blacksmith Huang of Tanzhou, Song dynasty; Blacksmith Ji of Siming, Song dynasty; Venerable Elder Xu Liu of Jiaxing, Song dynasty; Shen Sanlang of Lin'an, Song dynasty.

27.11

Biographies of Women Reborn [in the Pure Land]

27.12

The Empress of Emperor Wen of Sui; Lady Wang, Princess-consort of King Jing, Song dynasty (appended: concubines); Lady Wang, wife of Court Gentleman for Presenting Petitions Ma, Song dynasty (see the biography of Ma Yu); Lady Wu, wife of Director Lü of the Department of Public Works, Song dynasty; Lady of Wulin County, Lady Cai, Song dynasty; Lady Feng, wife of Defense Commissioner Chen, Song dynasty; Lady Lu, wife of Court Gentleman for Consultation Wang, Song dynasty; Lady Zhu, niece of Empress Qincheng, Song dynasty; Lady Lou, wife of Secretary Zhou of the Court of Imperial Treasury, Song dynasty; Lady Zhou, wife of Gentleman Lou of Huajin, Song dynasty; Lady Qin of Songjiang, Song dynasty; Lady Zheng of Qiantang, Song dynasty; Yu Fozi of Qiantang, Song dynasty; Lady Huang of Siming, Song dynasty; Lady Yuan of Qiantang, Song dynasty; Old Woman Chen of Qiantang, Song dynasty; Lady Wang of Wulin, Song dynasty; Lady Sun of Siming, Song dynasty; Elder Woman Hu of Shangyu, Song dynasty; Lady Wang of Anji, Song dynasty; Lady Sheng of Qiantang, Song dynasty; Lady Shen of Qiantang, Song dynasty; Old Woman Yao of Chang'an, Song dynasty; Old Woman Yueshan of Fenyang, Song dynasty; Lady Pei of Fenyang, Song dynasty; Lady Wen's wife of Fenyang, Song dynasty; Lady Meng of Liquan, Song dynasty; Lady Liang of Fenyang, Song dynasty; Buddha-reciting Practitioner Lady Chen (mother of Chan Master Ze), Song dynasty; Lady Chen of Wuxing, Song dynasty; Lady Hu of Kuaiji, Song dynasty; Lady Sun of Qiantang, Song dynasty; Lady Guo of Renhe, Song dynasty; Itinerant Old Woman Zhou of Taiping, Song dynasty; Lady Gong of Qiantang, Song dynasty (appended: concubine Lady Yu); Old Woman Zhong of Jiahe, Song dynasty; Old Woman Huang of Chaoshan, Song dynasty; Lady Zhu of Zhashan, Song dynasty; The Girl Jingxin of Siming, Song dynasty; Lady Zhou of Jiahe, Song dynasty; Lady Tao of Changshu, Song dynasty; Lady Xiang of Siming, Song dynasty; Lady Shen of Cixi, Song dynasty.

27.13

Biographies of Evil Persons Reborn [in the Pure Land]: Jing of Chang'an, Tang dynasty (butcher by trade); Zhang Zhongkui of Chang'an, Tang dynasty (chicken butcher); Zhang Shanhe of Chang'an, Tang dynasty (cattle slaughterer); Jin Shi of Kuaiji, Song dynasty (fisherman); Wu Qiong of Renhe, Song dynasty (butcher and vintner).

27.14

Biographies of Birds and Fish Reborn [in the Pure Land]: The Parrot of the Pei Clan, Tang dynasty; The Mynah of Changsha, Song dynasty; The Mynah of Master Guan, Song dynasty; The Fish of Liu Cheng, Song dynasty.

27.15

Jiezhu of Mount Fei in the present dynasty first compiled the Biographies of Rebirth [in the Pure Land]. Later, Vice Minister Wang Gu supplemented them with a continuation. Since the crossing to the south, Lu Shishou of Qiantang supplemented them further. Morong Haiyin of Siming again added a continuation after that. Thus, four authors—two Confucians and two monastics—collaborated successively in completing this work. Now, cutting away extraneous passages, I record solely the verifiable accounts of regular recitation of the Buddha's name and subsequent rebirth at the time of death, so that those cultivating pure karmic practices may find something to aspire to.

27.16

Continuation of Omissions on Rebirth

27.17

Dharma Master Huihai of Jiangdu, Sui dynasty.

27.18

Biographies of Eminent Monks Reborn [in the Pure Land]

27.19

Huiqian: At the end of the Jin dynasty, he lived at Mount Lu. Witnessing the flourishing virtue and practice of Master Yuan, he sighed and said: "I am a human being, and so is he!" Thereupon he went to Jiaxiang Monastery in Shanyin, where he gathered disciples and lectured on the scriptures. He said to the assembly: "I vow to use the merits of lecturing and guiding to make offering to Amitābha." Five years later, knowing his time had come, he said: "The time for the lotus to blossom and to see the Buddha is now!" That evening, the nun Jingyan, during a momentary nap, saw Avalokiteśvara and Mahāsthāmaprāpta descending from the sky accompanied by an assembly of hundreds of thousands. Jingyan asked the Great Beings: "Where are you going?" They replied: "We are going to Jiaxiang to welcome the Venerable Qian." Qian had also foreseen this extraordinary sign beforehand and informed his disciples. He then passed away peacefully. An extraordinary fragrance did not dissipate for ten days.

27.20

Tanjian: During the Song dynasty, he lived in Jiangling. While in meditative absorption, he experienced the Buddha sprinkling water on his face and saying: "I wash away your defilements and cleanse your thoughts." One night, reciting the Buddha's name while pacing along the corridor, he passed away sitting cross-legged as dawn broke. At the same time, Daohai of Jiangling, Tanhong of Huainan, Daoguang of Dongyuan, and Daoguang of Hongnong all saw signs of a golden lotus pedestal coming to welcome them at the end of their lives.

27.21

Tanhong: He traveled south to Jiaozhi and recited the Contemplation Sūtra countless times. In a mountain gorge, he gathered firewood and self-immolated. Several hundred relic grains were retrieved. People saw Hong's body golden-hued, riding a golden deer toward the west.

27.22

Huijin: In the early Yongming era of the Qi dynasty, at Gaozuo Monastery in Yangzhou, he made a vow to recite the Lotus Sūtra to adorn the Pure Land. Holding the scroll, he fell ill. Thereupon he made another hundred copies of the scripture to repent of past karmic hindrances. Once the copies were fully completed, his illness was cured accordingly. He heard a voice from the sky say: "Your task is already done, and your vow is fulfilled. If you who desire to be reborn in the Pure Land will not be reborn there, who will?" One day, free of illness, he passed away while reciting the Buddha's name.

27.23

Daozhen resided at Mount Lu during the Tianjian reign era of the Liang dynasty. Admiring Master Huiyuan, he set his mind on the Pure Land. At another time, he saw in a dream ten people on a boat floating upon the sea. He asked where they were going. They replied, “We are going to the Land of Peaceful Nurturance.” Zhen said, “I wish to follow and go along.” They answered, “A single day's cultivation surpasses eternal eons of effort; yet you have not recited the Amitābha Sūtra, nor have you ever bathed the Saṅgha. How could you seek to go?” Zhen thereupon extensively provided baths for the monks and devoted himself to reciting the Amitābha Sūtra. Two years later, someone arrived bearing a silver dais and said, “By your merit, Dharma Master, you ought to have obtained a golden dais, but why was your initial resolve hesitant? Therefore, it is limited to this.” Zhen said, “If the foundation for seeing the Buddha can only be attained gradually, why must it be a golden dais?” On the night he died, a thousand blazing torches of fire appeared on the cliff where he resided. The local villagers were greatly alarmed. At dawn, they learned that Zhen had passed away.

27.24

Tanluan originally studied occult arts and obtained texts on immortals from Tao Hongjing. When he returned to Luoyang, he met Bodhiruci and asked, “Is there longevity in the Buddha's path?” Bodhiruci laughed and said, “Longevity and immortality belong to our Buddha's path.” He then handed him the Contemplation Sūtra, saying, “If you can understand this, you will never again be reborn in the three realms or transmigrate through the six destinies.” Tanluan accepted his words and thereupon burned the texts on immortals. Day and night, he devoted himself to reciting the Contemplation Sūtra, cultivating the three kinds of meritorious karma, and contemplating the nine grades of rebirth. The ruler of the Northern Wei praised him, gave him the title Divine Luan, and decreed that he reside at Xuanzhong Temple in Fenzhou. One evening while reciting, he saw an Indian monk enter his chamber, who said to him, “I am Nāgārjuna. Because you cherish thoughts of the Pure Land, I have come to see you.” Luan asked, “What will you teach me?” The monk said, “What has already passed cannot be reached; what is yet to come cannot be pursued. Where is the present right now? The white colt is difficult to turn back.” When he finished speaking, he disappeared. Luan immediately ordered his disciples to chant the Buddha's name in unison, turned toward the west, closed his eyes, and passed away.

27.25

Huiguang resided in Luoyang during the Northern Qi and composed commentaries on the Avataṃsaka, Nirvāṇa, Daśabhūmika, and other sūtras, wonderfully plumbing the import of the provisional and the real. One day, falling ill, he saw heavenly hosts coming to welcome him. Guang said, “My sole wish is to return to the Land of Peaceful Nurturance.” Soon after, transformed Buddhas of the Pure Land filled empty space. Guang said, “I pray only that my Buddha gather me in and fulfill my original vow.” He then snapped his fingers, coughed, and his words and breath ceased together.

27.26

Falin was a native of Jinyuan. Whenever he recited the Contemplation Sūtra, he would see a monk with an enormous body standing before him. In the second year of the Jianwu reign era of the Northern Qi, he fell ill and saw the statues of a Buddha and two great beings seated upon lotus flowers beneath a jeweled tree. Lin was greatly comforted and delighted. At midnight, the sound of a bell was heard. The assembly went to look, and he had passed away right on his mat.

27.27

Sengrou studied various Vaipulya sūtras. Emperor Wenxuan of Northern Qi summoned him to Ye. Rou cherished only pure karma in his heart. On the day of his death, he saw transformed Buddhas numbering in the thousands, and an extraordinary fragrance was smelled inside and outside his chamber. He gazed toward the west, bowed in reverence, and immediately passed away.

27.28

Huiming was a native of Changsha during the Northern Zhou. At fifteen, he recited the Lotus Sūtra, completing the entire work in only seven days. He became a Pure Land companion to Fayin. One evening, holding hands under the moon, they looked at each other, smiled, and said, “When the time arrives and one does not go, it is greed for life. An appointment has been set in the West, so I shall depart.” Yin said, “Could you not wait ten days for me?” Ming held up two fingers, saying, “I cannot exceed this.” Two days later, he indeed passed away. The assembly saw heavenly beings descend, with extraordinary fragrances and wonderful music, and some chanting “Sadhu!” Ten days later, Yin also died; the auspicious signs were entirely identical to Ming's.

27.29

Sengya aroused the resolve to burn his five fingers at Duobao Temple in Yizhou during the Northern Zhou, while ten thousand people crowded around to watch. He said to his disciples, “After I am gone, you must properly care for the sick and the ugly together, for they are all provisional transformations of Buddhas and bodhisattvas.” At the time he passed away in a seated posture, the assembly saw jeweled flowers falling in profusion. The Master, draped in a patched robe and holding a khakkhara staff, chanted the Buddha's name and departed riding through the sky together with several tens of monks.

27.30

Zhishun entered Mount Lu, following in the footsteps of Master Huiyuan's pure karma. Just after he finished lecturing on the Contemplation Sūtra, he manifested illness. He saw parrots and peacocks chanting the Buddha and chanting the Dharma, all with subtle and wondrous sounds. He said to his disciples, “Today I am going to be reborn [in the Pure Land].” Soon after, he indeed passed away. This was at the beginning of the Daye reign era of the Sui.

27.31

Zhitong was a native of Hedong during the Sui. He constantly recited thirty verses of praise to the Buddha composed by past sages. During each of the six periods of the day, he raised his voice to sing them before the statue; the closing tune was poignant, moving those who heard it to sorrow. In the seventh year of the Daye reign era, while chanting the Buddha's name in unison with his disciple Dinggai, he suddenly saw extraordinary radiant light, jeweled banners, and floral canopies. He said to Gai, “My rebirth in the Pure Land is set for tonight.” He then passed away seated in the hall of repentance. The assembly saw a thousand tiers of multistoried pavilions clearing through the sky and moving away, just like clouds and mist.

27.32

Zhenhui resided at Magu in Puban at the beginning of the Daye reign era of the Sui. He sustained himself on Solomon's seal and stood without sitting. He leveled a pure ground and erected four-pillared jeweled banners to make offerings to the Three Holy Ones. Whenever he practiced contemplation before the statues, he held his body erect and aligned his thoughts with constant solemnity. One evening, he said to his disciples, “Now I see a lotus flower repeatedly opening and closing, about to receive my feet.” Soon, a bell was heard, heavenly fragrance drifted from the west, and an extraordinary light flashed suddenly; shortly thereafter, Hui passed away.

27.33

Huisi came to reside at Nanyue during the Chen dynasty. He devoted himself to reciting the Lotus Sūtra. He once dreamed that Amitābha Buddha and Maitreya Buddha expounded the Dharma to him. When the summer retreat concluded and he received his monastic seniority, he had a grand awakening to the Lotus Samādhi; sūtras he had never heard before became clear to him without doubt. Later, when about to pass away, he gathered his disciples and expounded the Dharma for consecutive days. Sitting upright, he chanted, “The Buddha has come!” and then pressed his palms together and passed away.

27.34

Zhiyi resided at Tiantai. Earlier, he had gone to Mount Dasu to pay homage to Dhyāna Master Huisi. Huisi said, “In the past, we listened together to the Lotus Sūtra at Vulture Peak; driven by past karmic bonds, you have come again.” He then transmitted to him the method of the Lotus Samādhi for three weeks. When reciting the sūtra to the phrase, “This is true vigor; this is called the true Dharma offering to the Tathāgata,” Zhiyi had a breakthrough vision of the assembly on Vulture Peak, solemn and not yet dispersed. Later, when about to manifest nirvana before the stone image at Shicheng, he instructed others to chant the titles of the Amitāyus Sūtra and the Contemplation Sūtra. Pressing his palms together, he praised: “The forty-eight vows adorn the Pure Land; the flower ponds and jeweled trees are easy to reach, yet few people go. Even when the sign of the fire chariot appears, if one reforms one's mind with a single thought, one can still attain rebirth—how much more so for those who cultivate through moral discipline and samādhi, by the power of walking the path, which truly does not go in vain!” He also said, “My masters and spiritual friends, attending upon Avalokiteśvara, have all come to welcome me.” Having spoken, he crossed his legs, chanted the names of the Three Jewels, and entered what seemed like samādhi.

27.35

Huicheng resided in Zhijiang, reciting the Amitābha Sūtra and cultivating the contemplation of the Western Pure Land. For thirty years, he constantly sat without lying down. Every time he entered meditative concentration, he saw the lotus dais and jeweled trees of the Pure Land. On the night of his death, someone dreamed of Cheng riding upon a lotus flower, faintly disappearing into the west.

27.36

Huiming was a native of Xiancheng in Tiantai. Near his death, he admonished his disciples to be vigorous in pure practices. The assembly suddenly saw Amitābha Buddha leading a retinue to welcome him, and the Master followed behind the Buddha, departing toward the west.

27.37

Guanding was a native of Zhang'an. Facing death, he manifested illness. An extraordinary fragrance filled his room. After finishing his admonitions to his disciples, he suddenly rose, pressed his palms together, invoked the names of Amitābha Buddha and the two Great Beings, and peacefully passed away.

27.38

Faxi constantly practiced the Vaipulya confession rituals. A pheasant once came to demand his life. A spirit person reprimanded it, saying, “The Dharma Master is destined for rebirth in the Pure Land; how could he repay you with his life?” Later, while ill, he made a vow to dedicate all the practices and actions cultivated throughout his lifetime toward the Pure Land. Chanting the Buddha's name with sincere mind, he immediately saw the Buddha and the assembly of bodhisattvas coming to welcome him, and he passed away sitting upright.

27.39

Dengguan resided at Tiantai and constantly recited the Lotus Sūtra. One evening, he bathed, sat cross-legged facing west, chanted the names of the Buddha, the bodhisattvas, and Zhiyi, and expounded the Dharma gate of the threefold contemplation. Having finished speaking, he died.

27.40

Fajun resided at Bijian Temple and practiced the Lotus Samādhi, instantly gaining awakening. On the day he manifested nirvana, celestial music filled the air and heavenly fragrance spread across the countryside. The assembly saw him soar through the air, departing toward the west.

27.41

Daoyu resided at Kaijue Temple, reciting Amitābha Buddha's name day and night without interruption. He made a statue of the Buddha only three inches tall. Later, in meditative absorption, he saw the Buddha, who said to him, “Why did you make my statue so small?” Yu said, “If the mind is large, it is large; if the mind is small, it is small.” As he finished speaking, he saw the statue's body fill all of space. The Buddha told him, “Return for now to your native realm and bathe in scented water; when the morning star appears, I will come to welcome you.” When the time came, transformed Buddhas arrived to welcome him, and radiant light filled the room.

27.42

Shouhong was a native of Fenyang who constantly contemplated going to the West. When about to die, he saw a youth from Tuṣita Heaven coming to welcome him. The Master said, “My heart aspires to go West, not to be born in heaven.” He immediately instructed the assembly to chant the Buddha's name, and then abruptly said, “The Buddha is coming from the west!” Having spoken, he passed away.

27.43

Fazhi resided at Guoqing Temple, single-mindedly chanting the Buddha's name. Avalokiteśvara and Mahāsthāmaprāpta often descended, their light illuminating his body. He said to those close to him, “My rebirth in the Pure Land is near at hand. Who can prepare a meal to send me off?” The assembly prepared it for him. After eating, there was nothing unusual, and the assembly suspected he had misled them; so they stayed in his room to watch him. Before midnight, he suddenly sat peacefully on his bed, chanted the Buddha's name, and passed away. A golden light came from the west, and fishermen on the river mistakenly thought it was dawn. (The above were all during the Sui dynasty).

27.44

Shanzhou was a native of Boye who diligently applied himself to pure karma. He often saw statues of the Buddha and the Great Beings emitting light that shone upon his body. One evening during an illness, he abruptly arose, pressed his palms together, and prayed, “The Buddha gathers sentient beings through his forty-eight vows; I earnestly hope that at this moment, it will be according to the Buddha's original vow.” Soon after, he told the assembly, “The Buddha's light shines upon me; my wish has not failed.” Having spoken, he died.

27.45

Faxiang resided at Daxingguo Temple in Yangdu. For thirty years, he cultivated the karma of the Land of Peaceful Nurturance, dedicating every beneficial deed toward it. During his illness, his disciples heard the Master chanting the Buddha's name in an extremely powerful voice, and they saw the west wall of his room shining like a mirror, revealing the scenes of the Pure Land with kalaviṅkas flapping their wings. Xiang suddenly passed away.

27.46

Mingzhan dedicated his resolve to the Land of Peaceful Nurturance in his later years. Some mocked him for being late in life. Zhan said, “Even if achieved through ten recitations, one can still see the Buddha; what should I worry about?” Later, due to illness at Xingshan Temple, he prepared a vegetarian feast to bid farewell to monastics and laypeople. At that time, Vice Directors of the Department of State Affairs Fang Xuanling and Du Ruhui both attended. When the sun passed midday, he adjusted his deportment and suddenly said, “The Buddha has come! The two Great Beings have also arrived!” He stood upright with pressed palms and passed away.

27.47

Daochuo entered Xuanzhong Temple in Bigu, the former residence of Tanluan. Focusing his mind on chanting the Buddha's name, he set a quota of seventy thousand recitations a day. He encouraged the people of Bingzhou and Fenzhou to chant the Buddha's name, sometimes counting their recitations with beans up to ten thousand bushels. On the eighth day of the fourth month, he gathered monastics and laypeople for an auspicious celebration of the Tathāgata's birthday. Suddenly, they saw Tanluan riding in a seven-jeweled boat in the sky, who said to Chuo, “Your halls in the Pure Land have already been completed.” The assembly also saw transformed Buddhas and bodhisattvas fluttering in the sky, and all rejoiced in admiration and marvel. His companion Daofu always agreed with him whenever they met that their reunion would be in the Pure Land. Three days after Chuo passed away, Fu heard of it and said, “I always intended to go first, yet now I am behind. If I apply one more breath of effort, my seeing the Buddha can catch up.” He immediately prostrated and confessed before the statue, withdrew to his seat, and passed away.

27.48

Dao'ang practiced Pure Land karma in ordinary times. One day, he ascended the high seat to admonish the assembly, and suddenly bowed and said, “Why has that heavenly host come in such a crowd? The heavenly path was never my wish; if the Pure Land comes to welcome me, I shall accept the command.” Closing his eyes for a long while, he then said, “The light of Amitābha Buddha shines upon me, and various transformed bodhisattvas have also gathered here.” Thereupon, holding an incense burner, he bowed his head and expressed his gratitude; suddenly, the burner dropped, and he passed away.

27.49

Zhiyan resided at Mount Huqiu. He gathered monastics and laypeople to cultivate pure karma and contemplation, with more than five hundred people meeting once a month. Later, while ill, he saw an Indian monk holding a jeweled vase in his hand, who approached and said to him, “I am Boundless Light; in the future, the one called the Jewel King of Merits in the Pure Land will be none other than me.” Yan discussed this with the temple assembly, saying, “Boundless Light is the Great Being Mahāsthāmaprāpta; 'Jewel King of Merits' is his title upon attaining Buddhahood. Am I to return to the West?” That night, he passed away.

27.50

Shensu resided in Puzhou and lectured on the Abhidharma and the Tattvasiddhi-śāstra, wishing to ascend early to the Land of Peaceful Nurturance. Later, while ill, he instructed his disciples to read the Contemplation Sūtra, sitting quietly to listen. When it finished, he chanted the names of the Buddha and the Great Beings several times from beginning to end. At midnight, he sat peacefully and passed away.

27.51

Gongjiong was a native of Junyi. He practiced the Samantabhadra repentance, not leaning his body [against anything] for thirty years. One day, Samantabhadra came riding a six-tusked elephant, and the ground turned completely silver in colour. In his later years, he specialized in lecturing on the Lotus Sūtra; whenever he came to the 'Parable of the Medicinal Herbs' chapter, rain would always fall from the heavens. He also composed a commentary on the Buddhabhūmi Sūtra, vowing to dedicate the merit of what it explained toward being reborn in the Pure Land. When the commentary was completed, an extraordinary five-coloured light illuminated his chamber. Gongjiong said, 'To be able at this time to ride the light and see the Buddha—my vow is fulfilled!' Thereupon he focused his mindfulness in contemplation of the West, ceased eating, and passed away.

27.52

Weian was a native of Bingzhou. He regularly practiced the sixteen gates of contemplation. Once, upon emerging from contemplation, he saw Avalokiteśvara and Mahāsthāmaprāpta appear in mid-air. Weian prostrated with tears streaming like rain and said, 'It is fortunate that with fleshy eyes I have been able to behold the sacred forms, yet I regret that the world has no image handed down.' Suddenly, two men appeared who claimed to be skilled painters. Once the sacred images were finished, the men also vanished. Thereupon he said to his disciples, 'The time for my journey to the West has come. Will anyone follow me?' A young lad said, 'Only as the master commands.' He went at once to inform his parents, returned to the monastery to bathe, and before the image sat cross-legged and passed away. Weian stroked his back and said, 'Why did you go before me?' He then ordered his disciples to assist by reciting the Buddha's name in unison. Looking up toward the west, he fell silent without a sound.

27.53

Fachi was a native of Jiangning. Upon meeting Chan Master Ren of Huangmei, he awakened to the essential mind-ground and succeeded to the patriarchal seat of Niutou. He constantly focused his mindfulness on the Pure Land, not departing from it in any movement or repose. When he was about to die, he instructed his disciples to expose his corpse beneath the pines to let beasts and birds feed on his flesh and blood, thereby creating the cause for their rebirth in the Pure Land. The disciples followed his instructions, and saw several tens of divine banners arriving from the west and encircling the mountain; the banners emitted an extraordinary light that illuminated his room.

27.54

Huiri sailed by ship across the South Seas to the various realms of Tianzhu to visit spiritual friends. He asked, 'In which land and which direction is there joy without suffering? Through what method and what practice may one quickly see the Buddha?' The Tripiṭaka masters of Tianzhu all praised the Pure Land. Hearing this, Huiri leaped for joy. In the realm of Gandhāra, there was an Avalokiteśvara image on a mountain; to those who prayed, the Bodhisattva would sometimes manifest his body. Huiri fasted for seven days, putting his life on the line in supplication. On the night of the seventh day, Avalokiteśvara appeared in mid-air with a purple-golden body more than a zhang tall. Stroking Huiri's crown with his hand, he said, 'You wish to transmit the Dharma to benefit people, and you also vow to be born in the Land of Ultimate Bliss. It shall be as you aspire.' In the seventh year of the Kaiyuan reign, he returned east and arrived in Chang'an, presenting a true likeness of the Buddha and Sanskrit palm-leaf manuscripts. The emperor commended his virtue, bestowed on him the title Tripiṭaka Master Cimin, and he composed writings on the Pure Land that circulated widely in the world. When he was about to pass away in the seventh year of the Tianbao reign, he saw a lotus flower appear before him, shaped like the disc of the sun.

27.55

Xiongjun was a native of Chengdu and was skilled in preaching. Whenever he received money and goods, he inevitably spent them unlawfully. He also renounced the monastic life to join the army, but soon, fleeing hardship, he returned among the monks; the assembly largely feared and avoided him. Xiongjun heard that the sūtras say that ten recitations of the Buddha's name extinguish grave sins accumulated over eight billion kalpas. Delighted, he said, 'I can rely on this!' From then on, whenever he committed a sin, his mouth would immediately recite the Buddha's name. Yet it was as if half-hearted, just like an actor putting on a play. One evening he died suddenly. The King of the Netherworld said, 'You were summoned by mistake; however, you have accumulated much evil and ought to pass briefly through torment.' He then ordered the ox-headed lictors to drive him into hell. Xiongjun cried out loudly, 'Ten recitations of Amitābha Buddha can extinguish the grave sins of eight billion kalpas! Moreover, I have not committed the five heinous sins or the ten unwholesome deeds, and I have recited the Buddha's name many times—how could I come to this?' The hell wardens dared not mistreat him and reported his words to the King. The King summoned him and said, 'Your recitation of the Buddha lacked deep faith; you may return to the world for a time to renew your initial resolve.' Xiongjun repeatedly recounted this to others, and people at the time called him 'the one who slipped through the net of hell.' Xiongjun then went into the Western Mountains to recite the Buddha's name with undivided concentration. Four years later, his peers came to visit him. Xiongjun said joyfully, 'You see with your own eyes and know: you should proclaim that Xiongjun, through the power of reciting the Buddha's name, has attained rebirth in the Pure Land—do not take me as one who merely slipped through the net of hell!' As soon as he finished speaking, he passed away while sitting.

27.56

Sengxuan was a native of Bingzhou. At first, he was mindful of Maitreya, expecting to be born in the Inner Court. At the age of ninety, he met Chan Master Chuo and heard the teachings on the Pure Land, whereupon he turned his mind toward it. Morning and evening he performed a thousand prostrations to the Buddha and recited the Buddha's name ten thousand times. Three years later he fell ill and told his disciples, 'Amitābha Buddha has conferred upon me fragrant robes; Avalokiteśvara and Mahāsthāmaprāpta have revealed their jeweled hands to me. I am departing!' After he passed away, the extraordinary fragrance did not dissipate for seven days. At that time, the two masters Qifang and Yuanguo witnessed this event with their own eyes. Thereupon, before the image of Avalokiteśvara at Wuzhen Monastery, they broke a willow branch and placed it in the hand of the image, making a vow: 'If Fang and the others have an affinity with the Pure Land, let this branch not wither for seven days.' When the time arrived, the branch was even more luxuriant. Qifang and Yuanguo rejoiced and clapped their hands, contemplating without cessation day and night. Several months later, they suddenly felt themselves overlooking the Seven-Jewel Pond and entering a great jeweled pavilion; they saw the Buddha and the two Great Beings seated on jeweled flower pedestals, their radiant light shining brightly. Qifang and Yuanguo stepped forward and paid homage. The Buddha told them, 'Because you recite my name, you will all be born in my land.' They also saw jeweled banners and pearl nets, and an Indian monk driving a jeweled chariot said to them, 'I am Dharmākara; I have come specifically to welcome you.' Qifang and Yuanguo suddenly felt themselves riding the chariot forward, and they also heard Śākyamuni Buddha and Mañjuśrī Bodhisattva praising the Pure Land with Brahmā sounds. Within the jeweled hall were three tiers of jeweled steps: the first tier was composed entirely of laypeople; the second tier was half monks and half laity; the third tier was monks alone. The Buddha pointed and said to Fang, 'These are all people from Jambudvīpa who recited the Buddha's name and attained birth in this land.' Five days later, both men were free of illness and suddenly heard the sound of a bell. Qifang and Yuanguo said, 'The sound of the bell is our business.' At that very moment, both passed away together.

27.57

Biancai was a native of Xiangyang. He secretly cultivated the practice of the Pure Land, not speaking of it for twenty years. He was on good terms only with Military Commissioner Ren, to whom he said, 'I, Biancai, will certainly be born in the Pure Land, the appointed time being ten years from now.' He sent a disciple to report to Commissioner Ren, saying, 'The time previously agreed upon has arrived.' When Commissioner Ren reached the gate, Biancai said, 'I am departing!' He sat cross-legged and passed away. The assembly heard celestial music arriving from the west, and an extraordinary fragrance filled the air.

27.58

Zijue lived at the Chonglin Cloister on Mount Ping, where he preached to ghosts and spirits for three years, frequently experiencing auspicious responses. He once made forty-eight vows, wishing that through Avalokiteśvara's great compassion he might meet Amitābha Buddha. Thereupon he led the assembly in building a temple and casting a forty-nine-foot statue of the Great Compassionate One. Prostrating before the statue, he declared his vow: 'The holy image is completed and the pure monastery is finished. I vow to rely on the holy power to ascend early to the Land of Peaceful Nurture.' In the middle of the night, he suddenly saw two rays of auspicious golden light, with the Buddha and Bodhisattvas flanking them to the left and right. The Buddha lowered his hand, touched Jue's head, and said, 'Keep your vow and do not change it; make benefiting living beings your priority. In the end, you will attain your wish to be born in the jeweled pond.' Eleven years later, he saw a great deity reveal half his body from the clouds and say to him, 'The time for the Land of Peaceful Nurture has arrived.' He immediately sat cross-legged before the image and passed away.

27.59

Huaiyu was a native of Danqiu. He contemplated the Pure Land for nearly forty years, daily reciting the Buddha's name fifty thousand times, and chanted the various Pure Land sūtras a total of three million times. One day, he saw the holy assembly of the Western Land arriving, holding up a silver dais. The master said, 'According to my original aspiration, I must obtain a golden dais!' As soon as the words were spoken, the dais vanished. The master redoubled his austere practice. After three times seven days, the person from before returned and said, 'The Dharma master has attained birth of the highest grade.' Suddenly an extraordinary light illuminated his room. Three days later, he wrote a gāthā: / 'Pure, luminous, and free of defilement, / I take the lotus transformation as my parents. / I have practiced the Way through ten kalpas, / Manifesting in Jambudvīpa, weary of all suffering. / A single lifetime of austerities surpasses ten kalpas; / Forever leaving Sahā, I return to the Pure Land.' / His disciples saw the Buddhas and Bodhisattvas riding together on a golden dais, descending from the west to welcome Huaiyu and departing.

27.60

Qihan lived at Wuqiu and entered the Flowing Water practice site for reciting the Buddha's name. In a single thought-moment, he saw the realm and characteristics of the Pure Land. Suddenly he chanted a song: / 'The flowing water stirs and ripples ripple; / The lotuses shine, accompanied by jeweled light. / Riding the light westward—who goes with me?' / Earlier, the master had been ill for ten years. A disciple asked, 'The Ācārya abandons life, so why cling to illness?' The master said, 'A body bound to perish cannot be avoided even by the holy.' He then turned to look at the holy image and passed away.

27.61

Shenhao formed a Western Society for monastics and laity in Wu commandery. If anyone was unable to cast off worldly entanglements, he dismissed them; people at the time considered that in a sandalwood forest ordinary timber naturally withers away. Later, he showed signs of illness and told his disciples, 'The holy signs of the Pure Land have already appeared; I will certainly attain rebirth tonight.' He then bathed, changed his clothes, sat upright, and passed away, with fragrance filling the chamber.

27.62

Sengzang was a native of Xihe. During the summer months, he would feed mosquitoes among the grass and recite Amitābha Buddha's name for about twenty years; whether eating, drinking, walking, or sitting, his intention was fixed on the Land of Peaceful Nurture. Suddenly, while ill, he saw the light of a transformation Buddha illuminate his body. The next day, he said to his attendant, 'Just now when I closed my eyes, I was right in the Pure Land; all the superior and good people scattered flowers and summoned me.' He then adjusted his robes, faced west, and passed away.

27.63

Daxing entered Mount Tai and practiced the Samantabhadra repentance for three years, eliciting the bodily manifestation of the Great Being. In his later years, he went into the scripture repository, stated his intention, reached out his hand, picked a scroll, and obtained the Amitābha Sūtra. He then chanted and recited it day and night. At the end of three times seven days, he beheld the Buddha and the two Great Beings manifesting their bodies before him upon a ground of vaidūrya. Emperor Xizong heard of this, summoned him to the palace, bestowed on him the title Bodhisattva of Constant Vigour, and enfeoffed him as Duke of Kaiguo. One year later, the ground of vaidūrya reappeared, and that very day he passed away lying on his right side. An extraordinary fragrance did not dissipate for ten days, and his physical body did not decay.

27.64

Weigong was a native of Jingzhou. He frequently indulged in drinking and gambling, but in moments of leisure he would recite sūtras and pray for birth in the Land of Peaceful Nurture. In the same monastery, Lingkui's conduct was quite similar. The people of Jingzhou mocked them, saying: / 'Lingkui exhausts all evil deeds; / Weigong follows in his tracks. / Hell has thousands of levels— / Do not tire of entering in a line!' / Gong heard this and said, 'My Buddha pities my wrongdoing and pulls me out of torment—how could I enter hell?' One day Gong fell ill. Kui went out of the monastery on an errand and met seven youths holding musical instruments shaped like those in the monastery. They said, 'We come from the West; where is Master Weigong's monastery?' Kui pointed it out, and they immediately took a golden vase from their bosoms and produced a fist-sized lotus that gradually unfolded, each petal emitting an extraordinary light as they dashed toward the monastery. Kui was terrified and dared not look back. The next day, when he returned to the monastery, Gong had already passed away the previous evening. Because of this, Kui was moved to awakening; in the end, he preserved his reputation and moral conduct, becoming an eminent virtue.

27.65

Shandao was a native of Linzi. Entering the great canon, he reached his hand at will into the scrolls and obtained the Sūtra on the Contemplation of the Buddha of Immeasurable Life; thereupon he specialized in cultivating the sixteen wondrous contemplations. When he went to Mount Lu to view the traces of Master [Hui]yuan, his contemplation was broadened and deepened. Later, he lived in seclusion on Mount Zhongnan, practicing the Pratyutpanna Samādhi for several years, beholding jeweled pavilions and jade ponds as clearly as if before his eyes. He then went to Jinyang, received the Amitāyus Sūtra from Chan Master Chuo, and entered samādhi for seven days. Chuo asked him to observe the place of his future rebirth. Shandao reported, 'Master, you must repent of three sins before you can attain rebirth: You once placed a Buddha image beneath the eaves and window while you resided in an inner room—this is the first sin, which should be repented before the Buddha. You also once made servants of monastics—this is the second sin, which should be repented before the Saṅgha of the four directions. Moreover, when building houses, you harmed many insect lives—this is the third sin, which should be repented before all sentient beings.' Chuo quietly reflected on his past faults and cleansed his heart in repentance for a long time. Shandao then emerged from samādhi and told Chuo, 'Your sins are extinguished; when a white light comes to illuminate you later, that will be the sign of your rebirth.' Shandao taught and transformed in the capital, and those who took refuge in him were as numerous as a marketplace. Suddenly he contracted a slight illness; he shut his room, peacefully passed away, and an extraordinary fragrance and celestial music receded toward the west.

27.66

Baoxiang lived in Chang'an and performed repentance at the six periods of the day for thirty years. At night he recited the Amitābha Sūtra seven times and the Buddha's name sixty thousand times. Later, he suddenly saw the Buddha and the Bodhisattva assembly coming from the west to welcome him. He instructed his disciples, saying, 'Make recitation of the Buddha's name your practice; the Western Land awaits you.'

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佛祖統紀 — 志磐, Classical Chinese