往生集 2

English (machine translation) 2

Language: English

2.1

Compiled by the śramaṇa Zhuhong of Yunqi Temple in ancient Hangzhou

The King of Uḍḍiyāna, in his leisure from myriad affairs of state, was deeply fond of the Buddhadharma. He once said to his courtiers: “Though I am a king enjoying blessings and pleasure, I cannot escape impermanence. I have heard that in the Western Pure Land one may lodge the spirit. I shall make a vow to seek rebirth in that land.” Thereupon, during the six intervals of the day, he practiced circumambulation and buddhamanasikāra. Whenever offerings were made to the Buddha and meals given to monks, the King and his queen personally served the food, without neglect for thirty years. As his death approached, his complexion was joyful, nirmāṇabuddhas came to welcome him, and auspicious omens were numerous.

2.5

Appraisal: In the final age, among those who hear the Dharma and accept it in faith, those without rank are many, while those with rank are few. Among those with rank, those who attain supreme nobility are doubly few. Why is this? The higher the status, the broader the desires; the broader the desires, the heavier the defilement. This is the constant tendency of circumstances, which few can avoid. Now, enjoying the pleasure of ruling facing south while not forgetting the return to the Western Direction—how could this be attained without having planted superior causes in past lives? Nevertheless, from antiquity to the present, why are rulers and kings who paid attention to the Buddhist scriptures not all recorded? The reply is: this collection is exclusively about the Pure Land, with a specific focus; therefore, it does not record indiscriminately.

2.6

The Heir Apparent of the Song

2.7

The Heir Apparent of the Song was of the Wei clan. Father and two sons, three men in all, cultivated toward the Western Direction, but the wife alone did not cultivate. Their daughter died at the age of fourteen. Seven days later she returned to life and reported to her mother, “I saw in the Western Direction, upon the pond of seven jewels, lotus blossoms already awaiting my father and two brothers, who upon their death will certainly be born there. You alone, mother, have none. For this reason, I returned temporarily to inform you, hoping you will pay heed.” Touched by her daughter's words, the mother suddenly gave rise to faith, practicing buddhamanasikāra tirelessly. Later when her life ended, she too was reborn in Peaceful Nourishment.

2.8

Appraisal: Lacking pure causes at first, she was in the end born into the land of bliss. This is due to faith versus lack of faith! A sūtra says: 'Only excluding those without faith.' How true indeed!

2.9

Liu Yimin, Adjutant

2.10

Liu Yimin of the Jin was a native of Pengcheng and a descendant of King Yuan of Chu of the Han dynasty. Having lost his father when young, he served his mother and was renowned for his filial piety. Self-confident in his talents, he did not associate with the vulgar crowd. Initially serving as an army administrative assistant (canjun) to the commandery headquarters, he soon went into retirement. Xie An and Liu Yu repeatedly recommended him, but he declined to take office. The emperor conferred upon him the title 'Yimin' (Left-Behind Citizen). He entered Mount Lu and participated in Master Huiyuan's Lotus Society, composing a 'Poem on the Buddhānusmṛti-samādhi' to express his dedicated aspiration. He once saw in samādhi a Buddha-light illuminating the ground, turning it entirely into the color of gold. After dwelling there for fifteen years, he again saw Amitābha Buddha, the light of whose jade ūrṇā shone forth, lowering his hand to console and welcome him. Yimin earnestly pleaded: 'How might I have the Tathāgata rub my crown and cover me with his robe?' Presently, the Buddha rubbed his crown and drew forward his kāṣāya to cover him. On another day, he also saw himself enter a seven-jeweled pond, where lotus flowers were blue and white and the water was crystal clear. There was a person whose neck bore a circular halo and whose chest bore a svastika; pointing to the pond water, he said: 'This is the water of eight virtuous qualities; you may drink it.' Yimin drank the water, finding it sweet and delicious. Even after waking, he still sensed an extraordinary fragrance emanating from his pores. Thereupon he announced to the assembly: 'The conditions for my rebirth in the Pure Land have arrived!' Facing an image, he burned incense, bowed twice, and prayed: 'Because of the bequeathed teachings of Śākya, I came to know of Amitābha Buddha. This incense I offer first to Śākyamuni Tathāgata, and next to Amitābha Buddha and the Lotus Sūtra of the Wonderful Dharma. I vow that all sentient beings may together be reborn in the Pure Land.' Having spoken, he faced west, joined his palms, and passed away. This was in the sixth year of the Yixi reign era.

2.11

The appreciation says: The Contemplation Sūtra sets forth the correct causes for pure karma, placing filial support of one's parents first. Thus we know that if an unfilial person engages in buddhamanasikāra all day long, the Buddha will not be pleased with him. Now, Yimin in his youth fully carried out filial support, and furthermore deeply entered samādhi, repeatedly eliciting auspicious signs; from this one can tell that his grade of rebirth was high indeed. For laypeople cultivating pure karma, he serves as an exemplary model for ten thousand generations.

2.12

Xiucai Zhang Ye

2.13

Zhang Ye of the Jin lived in Xunyang. He was versed in both Chinese and Sanskrit, and was particularly skilled in literary composition. He was recommended as a xiucai (exceptional talent) and repeatedly summoned to serve as an attendant cavalier in ordinary attendance (sanqi changshi), but declined all appointments. He entered the Lotus Society at Mount Lu to cultivate pure karma. In the fourteenth year of the Yixi reign era, he bade farewell to his family, entered his room, sat upright, and passed away.

2.14

Scholar Zhang Kang

2.15

Zhang Kang of the Song accumulated good deeds and was devoted to the Buddha, vowing to recite the Great Compassion Dhāraṇī one hundred thousand times to seek rebirth in the Pure Land. When he was over sixty years old, he fell ill and single-mindedly engaged in buddhamanasikāra. He said to his family: 'The Western Pure Land is right before the hall. Amitābha Buddha sits upon a lotus flower, and Weng'er is bowing to the Buddha on the golden ground.' Having spoken, he engaged in buddhamanasikāra and passed away. Weng'er was Kang's grandson, who had died at the age of three.

2.16

The appreciation says: When the mind is pure, the Western Direction meets the eye; when the mind is defiled, hell accompanies the person. Once Kang's pure mind was perfected, what doubt could there be that he saw the Buddha before his hall?

2.17

Director of Works Wang Zhonghui

2.18

Wang Zhonghui of the Song served as an army director of works (sishi canjun) in Guangzhou. He asked Lord Yang, Master Wuwei: 'The sūtras instruct people to seek rebirth in the Pure Land, yet the ancestral masters say that the mind itself is the Pure Land and there is no need to seek further. How is this?' Lord Yang answered: 'Try examining yourself. If you abide in the realm of the Buddha, there is neither pure nor defiled; what need is there to seek rebirth? But if you have not transcended the realm of sentient beings, how could you not single-mindedly engage in buddhamanasikāra, abandon the defiled land, and seek rebirth in the Pure Land?' The director of works was awakened and inspired, and departed with joyous leaping. Two years later, when Lord Yang was prefect of Danyang, he suddenly dreamed that the director of works said to him: 'Previously I received your guidance, and now I have already attained rebirth; I have come specially to express my gratitude.' A few days later the obituary arrived, stating that the director of works had known the time of his passing seven days in advance, bade farewell to his clan members, and passed away—precisely at the time the dream occurred.

2.19

County Defender Ma Ziyun

2.20

Ma Ziyun of the Tang was recommended as a filial and incorrupt candidate (xiaolian) and became county defender of Jingyi. While escorting tax grain to the capital, he encountered a windstorm, his boat sank, and he was imprisoned. Thereupon he single-mindedly engaged in buddhamanasikāra. After five years, he met with an imperial amnesty and retreated to dwell in seclusion at a mountain temple in Nanling. One day he said to others: 'Throughout my life I have vigorously and diligently engaged in buddhamanasikāra. Now my Western karma is accomplished, and I am about to go to be reborn in Peaceful Nourishment.' The next day, having bathed and put on new clothes, he sat upright with joined palms. An extraordinary fragrance filled the room. Joyfully he said: 'The Buddha has come to welcome me!' Having spoken, he passed away.

2.21

The appreciation says: His body was bound, yet his mind engaged in buddhamanasikāra, and in the end he was granted amnesty; this is like one who, imprisoned in shackles, attains liberation by being mindful of Avalokiteśvara. Now, when we are bound and entangled by the five desires, is that not being imprisoned? A single invocation of the Buddha's name eliminates the grave karmic offenses of birth and death spanning eighty kotis of kalpas; is that not an imperial pardon? Yet people tie their hands to the five desires and do not know to engage in buddhamanasikāra, bearing their offenses through eternal kalpas with never an occasion of amnesty. How lamentable!

2.22

Vice Prefect Jia Chunren

2.23

Jia Chunren of the Song was a native of Zhechuan. He served as vice prefect of Yingzhou. He devoted his mind to pure karma, maintaining a perpetual vegetarian diet and engaging in buddhamanasikāra. Due to a slight illness, he sat in peaceful meditation facing west and passed away. Above his crown appeared a circular halo of white light, and an extraordinary fragrance filled the room.

2.24

Assistant Instructor Zhang Di

2.25

Zhang Di of the Song was a native of Qiantang. He served as an assistant instructor (zhujiao). He received the bodhisattva precepts from Vinaya Master Yuanjing, inquired into the teaching of pure karma, and practiced with earnest dedication, vowing to be reborn in Peaceful Nourishment. Whenever he engaged in buddhamanasikāra, he raised his voice with such vigor that even when his voice failed he still did not stop. One day he said to Yuanjing: 'In samādhi I saw a white kalaviṅka bird flying and dancing before me.' Three years later, sitting upright facing west, he engaged in buddhamanasikāra and passed away.

2.26

The appreciation says: Why did he see a kalaviṅka and not the Buddha? This was merely an initial temporary vision; in the end he was destined to see the Buddha. Could this not be called gradually entering into the marvelous realm?

2.27

National University Scholar Wang Longshu

2.28

Wang Rixiu of the Song was a native of Longshu. Dignified, tranquil, concise, and pure, he was broadly learned in the classics and histories. One day he set them aside, saying: 'These are all karmic habituations, not the ultimate Dharma. I shall make the Western Direction my refuge.' From then on he diligently engaged in buddhamanasikāra. At the age of sixty, wearing coarse cloth and eating vegetarian food, he performed a daily regimen of a thousand prostrations, sleeping only at midnight. He composed a Pure Land Text to exhort the world. Three days before he was to die, he bade farewell to all his relatives and acquaintances, uttering words indicating they would not meet again. When the time came, having finished reading books, he performed his customary prostrations and recitations. Suddenly he called out the name of Amitābha Buddha in a loud voice, declaring: 'The Buddha has come to welcome me!' He passed away standing upright, like a planted tree. A person of the commandery dreamed that two boys in blue robes led the gentleman westward. From then on, every household made offerings to him.

2.29

The appreciation says: Longshu's exhortations toward the Western Direction were the most fervent, earnest, and thorough. He not only spoke of it, but also genuinely practiced it. As for the moment of his passing, it was extraordinary and wondrous, illuminating a thousand ages. Alas! Was he not an enlightened worthy of the Pure Land entering the marketplace and extending a helping hand?

2.30

Remonstrator Jiang Gongwang

2.31

Jiang Gongwang of the Song was a native of Diaotai. He served as a policy remonstrator (jianyidafu). Maintaining a vegetarian diet and pure practice, he wrote an 'Essay on Bodhi' and an 'Essay on Skillful Means of Buddhamanasikāra' to exhort both monastics and laity. He had a son who died young, who appeared to him in a dream, saying: 'Father, you have cultivated the Way and your meritorious karma is already accomplished. In the underworld there is a plaque with gold letters reading: "Jiang Gongwang of Yanzhou Prefecture, holding the duty of remonstrance, has set his mind on admiring suffering and emptiness; personally engaging in cultivation, his mind is free of attachments. In motion and stillness he does not contravene the Buddhadharma; in speech and silence he constantly accords with the ancestral lineage. His name is already removed from Jambudvīpa, and his person will surely return to the Pure Land."' At the end of the Xuanhe reign era, while serving as administrator of the Military Commission of Guangde, one day without any illness, he sat upright facing west and passed away.

2.32

The appreciation says: Some might say that this matter of the inscribed plaque is perhaps not necessarily true. Ah! Yongming's portrait was regularly painted in the underworld court. If the monk who circumambulated the stupa was not deceiving, why doubt Gongwang alone?

2.33

Grand Master Ge Fan

2.34

Ge Fan of the Song was a native of Chengjiang. Having passed the civil service examinations in his youth, he reached the rank of Chaosan (Court Gentleman for Consultation). Whether in his official quarters or his private residence, he always established a pure room and installed a Buddha image. Once, while entering the room to bow and recite, relics descended from the sky. In ordinary times, he broadly exhorted both monastics and laity with pure karma, and many were transformed through following him. A monk whose spirit traveled to the Pure Land while in samādhi saw Fan there. Later, without illness, he sat upright facing west and passed away.

2.35

The appreciation says: Among scholar-officials, there are indeed those who believe in the Buddha. Yet they still avoid the ridicule and censure of worldly opinion, guarding their outward appearance. To never forget to install an image even in official quarters—was Master Ge not one of resolute and unswerving faith? That he passed away while seated was truly no accident.

2.36

Palace Official Li Bing

2.37

Li Bing of the Song was a palace official during the Shaoxing reign era, directing the Imperial Pharmacy. Initially he studied Chan under Master Hui of Jingci Temple and attained an awakening. In his later years, upon reading Longshu's Pure Land Text, he thereupon practiced a daily recitation of the Buddha's name. Together with several tens of individuals, including Court Gentleman Yuanmei and Palace Attendant Lin Shiwen, he formed a Pure Assembly at Chuanfa Temple. Suddenly falling ill, he dreamed that Amitābha Buddha placed a golden halo upon his head. Seven days later, he also saw golden flowers filling the room; thereupon he gave his parting instructions to his relatives, sat upright, formed a mudrā, and passed away.

2.38

Court Gentleman of Manifesting Righteousness Hu Yin

2.39

Hu Yin of the Song held the post of Xuanyi (Court Gentleman of Manifesting Righteousness). Throughout his life, though he had faith in the Buddhayāna, he was not familiar with the Pure Land. At the age of eighty-four, his illness grew grave. His son invited Vinaya Master Qingzhao, begging him to deign to offer instruction. Zhao said to Yin: 'Do you, sir, know the place where you can settle your life and destiny?' Yin said: 'When the mind is pure, the Buddha-land is pure.' Zhao said: 'Do you yourself judge whether in ordinary times your mind has had extraneous thoughts and defilements or not?' Yin said: 'Since I dwell in the world, how could there be no extraneous thoughts?' Zhao said: 'If so, how can mind and land be pure?' Yin said: 'How can a single invocation of the Buddha's name eliminate the grave karmic offenses of birth and death spanning eighty kotis of kalpas?' Zhao said: 'Because Amitābha Buddha practiced through dust-mote kalpas with his vast vows, his awesome virtue is immense, and his light and spiritual power are inconceivable. Therefore, a single invocation of his name eliminates measureless offenses, just as the blazing sun melts frost and snow; what doubt could there still be?' Yin thereupon awakened. That very day he invited monks to engage in buddhamanasikāra. The next day, when Zhao arrived again, Yin said: 'Why did you come so late, Master? The two Great Beings have already descended long ago.' Zhao then led the assembly in reciting the Buddha's name in a loud voice, and Yin joined his palms and passed away.

2.40

The appreciation says: Yin's attainment of rebirth was thanks to Qingzhao, and the one who brought Qingzhao was his son. May this not be considered great filial piety? In this world, there are those who cling to petty affection and break their parents' fasts and precepts; their error is profound indeed.

2.41

Judicial Commissioner Yang Wuwei

2.42

Yang Jie of the Song was a native of Wuwei Prefecture, known by the style Wuweizi. Having passed the examinations in his youth, he served as a bureau director of receptions in the Ministry of Rites (zhukelang) and judicial commissioner of Liangzhe. He revered the Buddhadharma and had a clear awakening into the Chan lineage. He held that sentient beings' faculties have sharp and dull dispositions, and that which is easy to know and easy to practice is solely the Western Pure Land: if one can only single-mindedly contemplate and recollect, totally collecting the scattered mind and relying on the Buddha's vow-power, one is certain to be reborn in Peaceful Nourishment. He once wrote a preface to Tiantai's Treatise on Ten Doubts, a Record of Amitābha's Precious Pavilion, Thirty Praises of Peaceful Nourishment, and a preface to the Collection Resolving Doubts Concerning the Pure Land, widely propagating the teachings and contemplations of the Western Direction to guide future generations. In his later years, he had a sixteen-foot image of Amitābha painted, which he took along with him for contemplation and recollection. On the day of his passing, he elicited the Buddha's welcoming arrival, sat upright, and passed away. His verse bidding farewell to the world ran: 'In living there is nothing to cling to, / In dying there is nothing to abandon. / In the great empty space: "of," "it," "which," and "also." / Making the best of an error, / Sukhāvatī of the Western Direction.'.

2.43

The appreciation says: Reading Wuweizi's verse, he was one who investigated Chan and saw into his nature, and yet took the Pure Land as his final refuge. As for the phrase 'making the best of an error,' it contains profound subtlety. Alas! How can we get the talented men of the human world all to take part in this single error?

2.44

Surveillance Commissioner Wei Wenjin

2.45

Wei Wenjin of the Song was solitary and pure in his conduct. He established a pure karma bodhimanda to broadly deliver sentient beings. On a certain day in the sixth month, he suddenly sat cross-legged facing west, joined his palms, engaged in buddhamanasikāra, and passed away. An extraordinary fragrance was smelled both inside and outside.

2.46

Duke of Lu Wen Yanbo

2.47

Wen Yanbo of the Song assembled one hundred thousand people at the capital together with Dharma Master Jingyan to form a Pure Land Society. At the time of his death, he peacefully engaged in buddhamanasikāra and passed away.

2.48

Vice Minister Ma Xu

2.49

Ma Xu of the Song was a grandson of Duke Zhongsu. When his grandfather governed Hangzhou, Repentance Master Ciyun instructed him to engage in buddhamanasikāra, and the entire family took it as their venerated practice. Xu engaged in buddhamanasikāra with supreme sincerity for twenty-five years. During the Chongning reign era, he contracted a slight illness, changed his clothes, sat down, and passed away. There was a vapor like a blue parasol that emerged from the room and rose into the sky. His family all dreamed that Xu was reborn in the highest grade.

2.50

Junior Preceptor Zhongli

2.51

Zhongli Jin of the Song dynasty was serving as Judicial Commissioner of Western Zhe when he met Master Ciyun, the Penance Master, whereupon he came to have deep faith in the Pure Land. Later he governed Kaifeng. Outwardly he exhausted himself in the affairs of state, while privately he engaged in buddhamanasikāra without sleeping. Suddenly one night he urged his family to rise, asked for a bath, changed his clothes, and passed away seated. His entire family saw Jin mount a blue lotus, guided toward the Western Direction by celestial music.

2.52

Chengwu Yan Bangrong

2.53

Yan Bangrong of the Song dynasty was a native of Chizhou. For twenty years he recited the Rebirth Dhāraṇī and practiced buddhamanasikāra. As his end approached, his family dreamed that the Buddha emitted light to welcome Rong. When dawn came, Rong sat cross-legged facing the Western Direction; he suddenly rose, walked several paces, and passed away standing.

2.54

Chaosan Wang Zhong

2.55

Wang Zhong of the Song dynasty was a native of Jiahe. He formed an association at West Lake, admitting anyone who merely wished for rebirth, regardless of whether they were wise or foolish, noble or base, monastics or laity. He had an exhortation to practice that circulated in the world. Later, free of illness, he passed away seated facing the Western Direction.

2.56

Grand Master Zhongli Jingrong

2.57

Zhongli Jingrong of the Song dynasty held the office of Grand Master for Court Audiences. He constantly recited the Contemplation Sūtra and practiced buddhamanasikāra unceasingly. Hanging up his official cap, he built a thatched hut beside the Eastern Garden in Yizhen. He once said: "If you do not recognize Amitābha, Amitābha is outside the Western Direction; if you do recognize Amitābha, Amitābha is right in your own home." One evening he bade the monk Miaoying recite the Chapter on Samantabhadra's Conduct and Vows, and while reverently listening with an incense stick burning, he made a mudrā with both hands and passed away.

2.58

Prefect Qian Xiangzu

2.59

Qian Xiangzu of the Song dynasty went by the sobriquet Zhi'an. When he governed Jinling, he took true practice of the Pure Land as his main concern. He frequently founded ten hospices in prefectural sub-districts, all named with titles such as Pure Land and Sukhāvatī. He established the Zhi'an Quarters for Eminent Monks as a place to invite monks to discuss the Way. After retiring as Left Grand Councilor, he advanced even further in pure karma. In the second month of the fourth year of the Jiading era, he fell slightly ill and wrote a verse: "The lotus fragrance comes from the Buddha-realm, / Not a speck of dust upon the vaidūrya ground. / My mind's purity surpasses even that; / Today I know from afar that a single flower has bloomed." Three days later, when a monk asked after his illness, he said: "I do not crave life, nor do I fear death; I do not wish to be born in the heavens, nor to become a human; I only seek to be reborn in the Pure Land." Having finished speaking, he passed away cross-legged. Later someone dreamed of a voice in the sky saying: "Grand Councilor Qian has already been reborn in the Western Direction; in the Lotus Palace he is the Bodhisattva Ciji."

2.60

Magistrate Mei Runeng

2.61

Mei Runeng of the Song dynasty was a native of Changshu who attained the rank of County Magistrate. He had an aspiration for pure karma. He suddenly dreamed that a monk handed him one hundred sheets of paper with the characters "two" and "eight" punched through them. He asked Master Zhaoshi of Dongling, who said: "Two times eight is sixteen; could it refer to the Sixteen Contemplations Sūtra?" Just then a monk gave him the sūtra and abruptly vanished. From this he recited the sūtra and practiced buddhamanasikāra, naming himself "Wangsheng" (Reborn) to show his aspiration. When Master Sheng in his district fashioned a sixteen-foot image of Amitābha, he donated one million cash to adorn it. Thereupon a double-headed white lotus with a hundred petals sprouted in the pond before the hall. In the winter of that year, he passed away free of illness.

2.62

Instructor Pu Dingguo

2.63

Pu Dingguo of the Song dynasty went by the sobriquet Xingzhai and served as a prefectural school instructor. He constantly practiced buddhamanasikāra and read the various Pure Land sūtras. On the third and eighth days of each month, he gathered monastics and laity to chant sūtras and practice buddhamanasikāra. In the fourth year of the Jiading era, he dreamed that a youth clad in blue told him: "The Buddha bids me summon you; in three days you shall be born in that land." When the day arrived, he bathed, changed his clothes, and passed away seated in buddhamanasikāra.

2.64

Remonstrator Feng Jichuan

2.65

Feng Ji of the Song dynasty went by the sobriquet Jichuan and was a native of Suining. He graduated from the Imperial Academy. Initially he sought the Way in the Chan groves, but in his later years he devoted himself entirely to pure karma, composing a text on the Western Direction and a rite of repentance for Amitābha. Later, as a Supervising Secretary, he was sent out to command Lunan, where he led monastics and laity in forming an Association for Fastening the Mind. When he governed Qiongzhou, he set up a high seat in the back hall, bowed reverently toward the imperial palace, donned monk's robes, mounted the seat, bade farewell to the officials, placed his staff horizontally across his knees, and passed away.

2.66

The appraisal says: The *Transmission of the Lamp* records that this gentleman first studied under Longmen Yuan and next under Miaoxi, attaining awakening with each. As his end approached, he set the appointed time, mounted the high seat, took his staff, set it across his knees, and slipped away. His ease and brilliance resembled the conduct and bearing of the great elders of the Chan lineage. Yet it mentions nothing of buddhamanasikāra and rebirth; why is that? It is simply because authors establish different doctrines and distinctive gateways, each following what they esteem. The former esteem pointing directly to the human mind; naturally, they take only the complete illumination of the mind-ground and omit the Pure Land, just as they did not record Huaiyu's golden terrace returning again, or Yuanzhao's name appearing on a lotus bud. The latter esteem pointing toward the Pure Land; therefore, they detail his lifelong buddhamanasikāra and his rebirth upon the exhaustion of his retribution, while the complete illumination of mind-nature is naturally contained within it—just as it is said, "Once you have seen Amitābha, why worry about not attaining awakening?" This is like how, when valuing virtue, Yanzi is ranked under the category of virtuous conduct without mentioning administrative affairs; yet when valuing talent, Yanzi possesses the capacity of an imperial counselor without mentioning virtuous conduct. This too is merely a difference of approach. May practitioners of pure karma have steadfast faith and no doubt!

2.67

Vice Minister Wang Minzhong

2.68

Wang Gu of the Song dynasty, style name Minzhong, was a native of Dongdu. He served as Vice Minister of Rites. Compassionate and humane, he loved all living things and was deeply attuned to the Chan school; he also awakened to the superiority of the Pure Land Dharma gate. He composed the three-fascicle *Collection on Pointing Directly to the Pure Land and Resolving Doubts*. Throughout his life he was diligent in buddhamanasikāra, never letting his prayer beads leave his hand. Walking, standing, sitting, and lying down, he regarded pure contemplation of the Western Direction as his Buddha-work. A monk once made a spiritual journey to the Pure Land and saw Gu there together with Ge Fan; thus there was clear verification of his rebirth.

2.69

Jinshi Wu Xinsou

2.70

Wu Zicai of the Song dynasty, style name Xinsou, had a coffin prepared in advance after retiring from office. At night he slept inside it, having a servant boy strike the coffin and sing: "Wu Xinsou, / Return home! / The trailokya holds no peace, it cannot be inhabited; / In the Western Pure Land is a lotus womb. / Return home!" He would then join in and harmonize with it. Later he passed away without illness.

2.71

Junior Preceptor Bai Juyi

2.72

Bai Juyi of the Tang dynasty held the post of Grand Master of the Palace and Junior Preceptor to the Crown Prince. He gave up his residence to establish Xiangshan Temple and took the sobriquet Layman Xiangshan. In his later years he suffered from wind-palsy. He donated thirty thousand in salary money to have a depiction made of the primary and secondary adornments of the Sukhāvatī world system of the Western Direction, completely following the *Sukhāvatīvyūha Sūtra* in exhaustive detail. Prostrating and making vows, he praised it in verse: "The Sukhāvatī world system is a pure land, / Free of all evil destinies and manifold sufferings. / May those who, like my own body, are old and sick, / Be reborn together in the abode of the Buddha of Immeasurable Life."

2.73

The appraisal says: People relate that the name of Letian was on Penglai, but Letian declined it with a verse: "The ocean mountain is not the place where I return; / If I return, I must return to the Tuṣita Heaven." Now he abandons Tuṣita again and seeks the Pure Land; is this not what is meant by panning the sand to pick out gold, refining more and more as one chooses?

2.74

Area Commander-in-Chief Zhang Lun

2.75

Zhang Lun of the Song dynasty served as Area Commander-in-Chief of Liangzhe. He set his hopes on being born in the Pure Land and exerted himself in buddhamanasikāra. Young and old throughout his household all followed his transformation. He dug a pond, planted lotuses, and daily led his wife and children in reciting the Buddha's name ten thousand times. Emperor Xiaozong personally wrote the two characters "Lotus Society" and bestowed them upon him.

2.76

Academician Su Shi

2.77

Su Shi of the Song dynasty went by the sobriquet Dongpo and served as an Academician of the Hanlin Academy. When banished to the south, he carried a hanging scroll of an image of Amitābha with him as he traveled. When people asked him about it, he replied: "This is Shi's official passport for birth in the Western Direction." When his mother, Lady Cheng, died, he used her bequeathed hairpins and earrings to commission the artisan Hu Xi to paint an image of Amitābha in order to dedicate it toward her rebirth.

2.78

The appraisal says: Old Quan [Su Xun] once had six bodhisattva images made at Jile Monastery to dedicate them to his deceased ancestors, and Ziyou [Su Zhe] was also very close in his associations with the Dharma gate. Thus the Su family's taking refuge in the Three Jewels had long been established. In the world there are carved printings of the *Official Passport for the Western Direction* to which vernacular phrases have been added, claiming it stems from Lord Dongpo; this is a fabrication. Let those with eyes not reject the authentic together with the spurious.

2.79

Grand Councilor Zhang Wujin

2.80

Zhang Shangying of the Song dynasty was initially stirred by his wife, Lady Xiang, to focus his mind on Buddhist texts, taking the sobriquet Layman Wujin. He once composed a text of making vows, saying: "Reflecting upon this world, where the five turbidities confuse the mind, there is neither the power of correct contemplation nor the power of the elucidating cause; the mind-only nature of oneself cannot be comprehended or realized. Reverently following the golden teachings spoken by the mouth of the Bhagavat Śākyamuni, I exclusively contemplate Amitābha, seeking the gathering and reception of that Bhagavat's vow-power, so that when my retribution is complete, I may be reborn in Sukhāvatī—just like riding a boat downstream, arriving without exerting one's own effort."

2.81

The appraisal says: Wujin awakened to the Chan school under Master Yue of Doushuai, yet his earnest mind remained fixed upon Peaceful Nourishment. His planning was prudent indeed! From Xiangshan down to these four gentlemen, although their auspicious omens of the Western Direction were not recorded in detail by history, yet evaluating the fruit based on the cause, if they were not reborn in the Western Direction, where else would they be born?

2.82

General Discussion

2.83

I have heard ancient masters of virtue say that those scholar-officials whose brilliance surpasses others mostly come from among the monks. Yet I have often wondered why nine out of ten become confused and do not return, while only one in ten does not fail their past causes. Why is this? In the evil world of the five turbidities, there are many conditions for retrogression, which even the worthy can hardly avoid. Thus Chan Master Jie's later rebirth was Dongpo; Chan Master Qing's later rebirth was Zeng Lugong; Chan Master Zhe's later rebirth indulged in wealth and nobility, suffering much distress. Now Dongpo was the closest to the Dharma gate, yet Lord Zeng did not equal him; as for Elder Zhe's later rebirth, his delusion was all the greater! This is why spiritual friends of past and present urge people to abandon the five turbidities and seek the Pure Land. If so, then is what Liu Yimin and the other gentlemen obtained not vast indeed?

2.84

Category of Retired Scholars Reborn

2.85

Zhou Xuzhi

2.86

Zhou Xuzhi of the Song dynasty was a native of Yanmen. At age twelve he mastered the Five Classics and the Five Apocrypha, and was called the "Child of the Ten Classics." Cultivating his aspirations in seclusion, he declined all invitations from ministers and nobles. Serving Dharma Master Yuan of Mount Lu, he joined the Lotus Society. When Emperor Wen ascended the throne, he summoned him for audience and dialectical inquiry, and the Emperor was greatly pleased. Someone asked: "As a retired scholar, is it fitting to set foot in the royal court from time to time?" He replied: "He whose mind gallops toward the palace gates regards the rivers and lakes as shackles; he whose emotional attachments are both gone finds that even marketplaces and courts are just mountain caves." At the time he was called Master Tongyin. Later he lived on Mount Zhong, focusing his mind on buddhamanasikāra, growing firmer as he grew older. One day he addressed the sky, saying, "The Buddha has come to welcome me," pressed his palms together, and passed away.

2.87

The appraisal says: Since Xuzhi could treat marketplaces and courts as mountain caves, he could likewise treat the Western Direction and the Eastern Land as one; yet he insisted on practicing buddhamanasikāra to seek rebirth. Did he not truly understand the benefit and harm? An ancient verse says: "High mountains and level ground are all the Western Direction; / But let those who have not reached home refrain from idle chatter."

2.88

Zheng Muqing

2.89

Zheng Muqing of the Tang dynasty was a native of Xingyang. His entire family practiced buddhamanasikāra. During the Kaiyuan era, he fell critically ill. Someone urged him to take fish and meat, but he resolutely refused. Holding an incense burner in his hands, he prayed to seek rebirth. Suddenly an extraordinary fragrance filled the air abundantly, and he passed away quietly. His maternal uncle, Minister Su Ting, dreamed that a lotus bloomed in a jeweled pond, and Muqing was sitting upon it.

2.90

Zhang Yuanxiang

2.91

Zhang Yuanxiang of the Tang dynasty practiced buddhamanasikāra unceasingly in his daily life. One day he urged his family, saying, "The sages of the Western Direction are waiting for me to finish my meal before we depart together." When the meal was over, he burned incense, sat cross-legged, faced the Western Direction, and passed away.

2.92

Sun Liang

2.93

Sun Liang of the Song dynasty was a native of Qiantang. Living in seclusion, he read the Tripitaka and gained a profound grasp especially of the import of the *Avataṃsaka*. Relying on Vinaya Master Dazhi, he received the bodhisattva precepts. He recited the Buddha's name ten thousand times daily for twenty years without interruption. Suddenly one day, he bade his family invite monks to practice buddhamanasikāra to assist his rebirth. When the monks had gathered and chanted the Buddha's name for barely half a meal's time, he gazed into the sky, pressed his palms together, and said, "The Buddha and bodhisattvas have already graciously descended." He withdrew, sat down, and passed away.

2.94

The appraisal says: The *Avataṃsaka Synthesis* (*Huayan Helun*) states that bodhisattvas who seek rebirth in the Pure Land have not yet reached the Great Way of the Ekayāna. Why then did this elder, having grasped the import of the *Avataṃsaka*, seek rebirth in the Pure Land? It is because the *Synthesis* was breaking the grasping views of those ordinary beings who cling to marks, namely those who have attained the Pure Land of phenomena but not the Pure Land of principle. This elder had a complete and unimpeded understanding of both phenomena and principle; the Flower Treasury and the Lotus Pond are one and not two. His seeking rebirth precisely like this leaves no room for doubt. Those who discuss the Pure Land should take the *Avataṃsaka*'s Chapter on Conduct and Vows as primary, and consult the *Synthesis* alongside it.

2.95

Yuan Ziping

2.96

Yuan Ziping of the Tang dynasty stayed at Guanyin Monastery in Jingkou to practice buddhamanasikāra. Suddenly hearing music in the sky, he sat facing the Western Direction and passed away. An extraordinary fragrance lingered without dissipating for several days.

2.97

Yu Xian

2.98

Yu Xian of the Liang dynasty was a native of Xinye. Emperor Wu summoned him to serve as a Gentleman of the Yellow Gate, but he did not accept and performed buddhamanasikāra throughout the six periods of the day. One evening he saw a man of the Dao who called himself Master Yuan, addressed Xian as 'Sir Shangxing', presented incense, and departed. Four years later, Yuan arrived again, and [Yu Xian] thereupon passed away. A voice in the air said, 'Sir Shangxing has already become master of Peaceful Nourishment.'

2.99

Song Man

2.100

Song Man of the Sui dynasty was a native of Changzhou. He counted beans to perform buddhamanasikāra, accumulating thirty dàn. In the ninth month of the eighth year of the Kaihuang reign, having finished serving a meal to the monks, he passed away sitting upright. People saw heavenly flowers and extraordinary fragrance as Man mounted the empty air and went toward the west.

2.101

The Old Man of Fenyang

2.102

The Old Man of Fenyang of the Tang dynasty borrowed an empty room on Mount Faren to dwell, practicing buddhamanasikāra day and night. In the fifth year of the Zhenguan reign, when his life came to an end, a great light illuminated all around. Facing west, he passed away. People saw him depart riding on a lotus pedestal.

2.103

Yuan Zicai

2.104

Yuan Zicai of the Tang dynasty resided at Guanyin Monastery in Runzhou, reciting the Amitābha Sūtra and practicing buddhamanasikāra. Suddenly contracting a minor illness, at night he heard fragrance and musical sounds in the air. As if someone spoke, 'The crude music has already passed; the subtle music follows next. Sir, you ought to depart.' He passed away performing buddhamanasikāra. The extraordinary fragrance did not dissipate for several days.

2.105

Wu Zizhang

2.106

Wu Zizhang of the Yuan dynasty was a native of Suzhou. His family had been physicians for generations. Together with his elder brother Zicai, he studied under Master Yunwu, practicing buddhamanasikāra with diligent zeal. His entire household revered the Dharma. During the Zhizheng reign, without illness, he joined his palms, invoked the Buddha's name, and passed away.

2.107

He Tanji

2.108

He Tanji of the Yuan dynasty was eighteen years old. He upheld the bodhisattva precepts and practiced buddhamanasikāra. One night at the fourth drum he arose to recite. People said it was too early; he replied, 'I see the Buddha's golden form, with banners and flowers coming to welcome me.' Thereupon he was liberated and passed away.

2.109

Wang Tian

2.110

Wang Tian of the Song dynasty was a native of Siming, styled the Old Man of Non-Action. He thoroughly penetrated both the tenets of the Chan groves and the doctrinal school of Tiantai. He composed the Record of Self-Confidence in the Pure Land. In his late years, he devoted his mind exclusively to buddhamanasikāra and passed away sitting upright facing west. An extraordinary fragrance was rich and pervasive. When his funerary casket was cremated, one hundred and eight bean-sized relics were obtained.

2.111

Fan Yan

2.112

Fan Yan of the Song dynasty was a native of Renhe. He severed his mind from worldly affairs. His son was unable to manage the household, yet Yan paid no regard, merely saying, 'I am only a temporary guest.' Daily he recited the Lotus Sūtra and practiced buddhamanasikāra to Amitābha with single-minded diligence. Suddenly he saw Samantabhadra Bodhisattva riding a six-tusked white elephant and emitting golden light, announcing to Yan, 'Tomorrow at the hour of the rabbit you shall depart.' After one night, the Buddha and bodhisattvas came to welcome him. Taking his seat, he joined his palms and passed away.

2.113

Lu Yuandao

2.114

Lu Yuandao of the Song dynasty was styled Layman Xing'an. He lived at Hengxi in Mingzhou. Rising at dawn, he burned incense and sat cross-legged, his eyes never straying. First he chanted a verse: / 'Washing hands in the clear dawn, the palm leaves unfold; / Seeking no blessings, warding off no disaster. / Where worldly ties break, let them break; / Midst the light of the kalpa-fire, dance once round.' / Thereafter he recited neither sluggishly nor hurriedly, his voice like strung pearls. Daily he recited the Lotus Sūtra once and Amitābha ten thousand times, his mind racing solely toward the west. At eighty-five years of age, on the sixth day of the fourth month, he bathed, adjusted his garments, and passed away. When he was laid in the coffin, suddenly an aromatic scent of lotus flowers was smelled; no one knew whence it came. Drawing near to inhale it, it came forth from his mouth.

2.115

Sun Zhong

2.116

Sun Zhong of the Song dynasty was a native of Siming. From early on he yearned for the Western Direction. East of the commandery city, he built a hermitage to practice buddhamanasikāra. Later, due to illness, he invited a hundred monks to maintain mindfulness. Suddenly he looked up into the air, joined his palms, formed mudrās with both hands, and passed away with a joyful countenance. The whole city heard heavenly music and an extraordinary fragrance, which gradually faded toward the west. His three sons successively practiced buddhamanasikāra and likewise passed away sitting upright.

2.117

Shen Quan

2.118

Shen Quan of the Song dynasty had his home in Qiantang. Together with his wife, Lady Shi, he focused his mind exclusively on the Pure Land, dedicating all ordinary good deeds toward it. Later, he and his wife successively ended their lives; both had a sympathetic resonance of a nirmāṇabuddha holding a monk's staff coming to guide them away.

2.119

Tang Shiliang

2.120

Tang Shiliang of the Song dynasty was a native of Kuaiji. He upheld the precepts and practiced buddhamanasikāra. In old age and illness, he still would not take to his pillow. He recited the Amitābha Sūtra one hundred thousand times and said to his family, 'The Buddha has come to receive me.' Having spoken, he made prostrations and immediately passed away sitting upright. At that time the practitioner Li was on Mount Daowei; at night he dreamed of an extraordinary light in the west, with banners, flowers, and heavenly music, and a voice in the air saying, 'Tang Shiliang has already returned to the Pure Land.'

2.121

Old Ji

2.122

Old Ji of the Song dynasty was an ironsmith in Taoyuan of Siming. At the age of seventy, he lost the sight in both eyes. The local Education Intendant Bao printed and distributed stroke-counting charts to encourage people to practice buddhamanasikāra. Old Ji at first received one chart and completed three hundred and sixty thousand recitations. When he recited to the fourth chart, both eyes were clear and bright. In this manner, after three years, he completed seventeen charts. One day while practicing buddhamanasikāra his breath suddenly ceased; after half a day he revived and said, 'The Buddha commanded that six charts be given to Education Intendant Bao, as he is the leader who encouraged and guided; and one chart be given to Elder Li the Second, as he is the distributor of the charts.' He instructed his son to go and thank them. Having spoken, he bathed, faced west, and passed away.

2.123

Chen Junzhang

2.124

Chen Junzhang of the Yuan dynasty was a native of Huangyan. He was grave and reticent. At the age of forty, together with his wife Lady Ye, he opened and recited the Lotus Sūtra and practiced buddhamanasikāra with the utmost prudence. At sixty, his illness grew grave. One evening he instructed his son Jingxing to help him sit up, telling him, 'I am returning.' [The son] asked, 'Where are you returning to?' He answered, 'To no place at all.' He also said, 'When I die, you should follow the cremation rite of the śramaṇas.' Having spoken, he joined his palms, invoked 'Namo Amitābha Buddha,' and passed away.

2.125

Zhang Quan

2.126

Zhang Quan of the Jin dynasty was a clan nephew of [Zhang] Ye. He was lofty, untrammeled, and fond of learning; even while plowing and hoeing he never let go of the scriptures. Repeatedly summoned, he did not accept. Yu Yue, seeing his poverty, recommended him as Magistrate of Xunyang. [Quan] laughed and said, 'The ancients found peace in a room just big enough for their knees; bending one's will to take an official salary—what honor is there in that?' Thereupon he entered Mount Lu, relied upon Master [Hui]yuan's Lotus Society, and investigated the inner scriptures, gaining many awakenings. In the first year of the Jingping reign of the Song dynasty, without illness, he faced west, practiced buddhamanasikāra, lay down peacefully, and passed away.

2.127

Que Gongze

2.128

Que Gongze of the Jin dynasty entered the Lotus Society of Mount Lu. After he passed away, a friend held a memorial service for him at night at Baima Monastery in Luoyang. Suddenly, the trees, halls, and pavilions all turned golden. A voice in the air said, 'I am Que Gongze. I prayed for rebirth in Sukhāvatī, and now I have attained rebirth.' When the words ceased, nothing more was seen.

2.129

The appraisal says: Auspicious responses sensed at the verge of death are many. But as for manifesting a golden color in another place after the body has perished and announcing one's rebirth from the midst of the sky—Lord Que is indeed rare!

2.130

Li Zhiyao

2.131

Li Zhiyao of the Tang dynasty was adept in the Pure Land teaching and led the assembly in the five-tempo buddhamanasikāra. Later, due to illness, he suddenly said, 'The Buddha has come to welcome me.' He washed, changed clothes, asked for an incense burner, exited the hall, and made prostrations. A verse was heard spoken in the sky, containing the lines: 'Leading you to be born in the Pure Land, / Bringing you up onto the golden bridge.' Approaching his bed, he sat upright and passed away. The assembly smelled an extraordinary fragrance.

2.132

Gao Haoxiang

2.133

Gao Haoxiang of the Liang dynasty was a native of Dongping. Closing his doors, he sat quietly, exclusively reciting the Sukhāvatīvyūha Sūtra. Once while in visualization, he felt his own body floating upon a red lotus on the water's surface. At first he did not see the Buddha, so right upon the flower he devoted his heart to prostrating to the Buddha, envisioning from afar the golden countenance's radiant splendor shining afar. One evening he saw an assembly of bodhisattvas come to welcome him, and he immediately passed away.

2.134

The appraisal says: In antiquity there were two monks who visualized the opening and closing of lotus flowers; later both were born in the Pure Land. Xiang's body floating upon a red lotus—was that not also brought about by the refined sincerity of visualization?

2.135

Old Man Xu the Sixth

2.136

Old Man Xu the Sixth of the Song dynasty was a native of Jiaxing. He farmed for his livelihood. The husband and wife ate vegetarian food and practiced buddhamanasikāra with diligence. For forty years, he had prepared a casket in advance. Approaching the end, he changed into cloth robes and straw sandals, entered the casket, and sat upright. After a moment he said, 'The Buddha has come to welcome me,' and thereupon passed away.

2.137

Lu Jun

2.138

Lu Jun of the Song dynasty was a native of Qiantang. In his youth he served in government offices, but after a long time he abandoned it, taking the Pure Land as his vocation. Whenever he repented before the Buddha, tears would stream down his face. When meeting with spiritual friends, if they spoke of Pure Land causes and conditions, after barely ten-odd sentences he would sob with deep emotion. Approaching the end, he invited Vinaya Master Yuanjing to explain the Western Direction. Reciting the Contemplation Sūtra up to the highest grade, Jing said, 'You may now depart.' Jun said, 'The holy assembly is not yet complete; let us wait a little.' Soon he suddenly arose, approached a bamboo bed, faced west, sat upright, and passed away.

2.139

The appraisal says: The Sukhāvatīvyūha Sūtra says: 'If one hears Amitābha Buddha mentioned and tears immediately flow forth, this is all caused by roots of goodness from past lives.' Jun's sobbing arose from his central heart and reached his face; his rebirth was certainly fitting! How could one nowadays treat the Pure Land as a joking triviality?

2.140

Blacksmith Huang

2.141

Old Huang of the Song dynasty was a native of Tanzhou. Originally in the military, he made a living by forging iron. Every time he wielded tongs and hammer, he practiced buddhamanasikāra without stopping his mouth. One day, without illness, he asked a neighbor to write down a hymn for him, saying: / 'Clang, clang, ding, dong! / Forged long, it becomes steel. / Great peace draws near; / I go to the Western Direction.' / He immediately passed away. His hymn was widely circulated in Hunan, and many people practiced buddhamanasikāra.

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往生集 — Classical Chinese