往生集 3

English (machine translation) 3

Language: English

3.1

Compiled by Śramaṇa Zhuhong of Yunqi Temple in Ancient Hangzhou

The Amitāyurdhyāna Sūtra says: At that time, Vaidehī wept aloud and said to the Buddha: 'Bhagavat, please describe for me in detail a place free from sorrow and distress; I wish to be reborn there, having no joy in this defiled and evil world of Jambudvīpa.' Thereupon the Bhagavat emitted light from between his eyebrows, illuminating the worlds of the ten directions everywhere, and the Buddha-lands all appeared within it. When Vaidehī saw them, she said to the Buddha: 'Although these Buddha-lands are pure and all possess radiance, I now wish only to be born in the Sukhāvatī world system, where Amitābha Buddha resides.'

3.5

Countless Rebirths

3.6

The Larger Sukhāvatīvyūha Sūtra says: Maitreya addressed the Buddha: 'In this world, how many bodhisattvas attain rebirth in Sukhāvatī?' The Buddha told Maitreya: 'In this world, sixty-two hundred million non-retrogressing bodhisattvas attain rebirth in that land. The bodhisattvas of minor practice are beyond calculation. Not only in this land: in other Buddha-lands, such as the Far-Shining Buddha-field, one hundred and eighty hundred million bodhisattvas will all attain rebirth. Furthermore, in the Buddha-fields of the ten directions, those who attain rebirth are exceedingly numerous and beyond count. If I were to describe them fully, an eon would still not suffice.'

3.7

The eulogy says: Rebirths from this world and other directions are limitless; how can the Pure Land accommodate them? Ah, the vast ocean can still take in a hundred rivers, and empty space still contains the myriad phenomena, while the boundless ocean of fields does not exceed a single pore of Samantabhadra. Thus, if a place the size of a needlepoint in the Pure Land can accommodate inexhaustible rebirths, is it not vast, with room to spare?

3.8

Seeing Amitābha Face to Face

3.9

In the Samādhisāgara Sūtra, the Buddha prophesied that Mañjuśrī would be born in Sukhāvatī. Mañjuśrī's verse of making vows says:
'May I, when my life comes to an end,
Eliminate all obstacles,
See Amitābha Buddha face to face,
And be reborn in the Realm of Peace and Joy.
Having been born in that Buddha-land,
May I fulfill my great vows;
May Amitābha Tathāgata
Bestow prophecy upon me directly before my eyes.'

3.10

Ten Vows Seeking Rebirth

3.11

In the Avataṃsaka Sūtra, Samantabhadra Bodhisattva listed the ten great vows, seeking rebirth in the Pure Land universally on behalf of sentient beings. The verse says:
'May I, as I approach the end of life,
Completely eradicate all obstacles,
See that Buddha Amitābha face to face,
And instantly attain rebirth in the Realm of Peace and Joy.'
It also says:
'That Buddha's assembly is entirely pure;
At that time, born within a supreme lotus,
Directly beholding the Tathāgata of Immeasurable Light,
May He directly bestow upon me the prophecy of bodhi.'

3.12

The eulogy says: Mañjuśrī is the ancestor of the seven Buddhas, and Samantabhadra is the source of myriad practices; yet regarding rebirth in the Pure Land, they speak earnestly as if from a single mouth. The excellent ministers of the Sahā world are the close attendants of Peaceful Nourishment; this is exceedingly clear. To disparage the Pure Land and not wish for rebirth—how erroneous!

3.13

Verses and Treatises on the Pure Land

3.14

Vasubandhu Bodhisattva was an Indian. He composed treatises extensively, ascended to the inner court of Tuṣita to pay homage to Maitreya, and furthermore composed the Treatise on the Sukhāvatīvyūha Sūtra and the Pure Land Verses, with the practice of the five gates, universally encouraging rebirth.

3.15

Requesting the Buddha's Form and Bearing

3.16

At the Kukkuṭārāma Monastery in India, a bodhisattva with the five superknowledges traveled by spiritual power to the Land of Peace and Joy, met Amitābha Buddha, and stated: 'Sentient beings of the Sahā world wish to be born in the Pure Land, but lack the Buddha's form and bearing. We request that you deign to grant it.' The Buddha said: 'You should go first; it will soon appear there.' When the one of five superknowledges returned, the holy image had already arrived: one Buddha and fifty bodhisattvas, each sitting on a lotus, upon tree leaves. It was subsequently transcribed and disseminated. This is seen in the Gantong zhuan.

3.17

The appreciation says: People doubt that the Land of Peace and Joy can be reached by supernatural power. Ah, rebirth in a single moment of thought requires no labor beyond the snapping of a finger—why should this alone be doubted?

3.18

Composing a Treatise to Arouse Faith

3.19

Bodhisattva Aśvaghoṣa, the twelfth patriarch of India, once composed the Treatise on Arousing Faith [in the Mahāyāna] (Awakening of Faith), in which he later made clear that seeking rebirth in the Pure Land is of the utmost essential importance.

3.20

Nāgārjuna's Rebirth Prophesied

3.21

The Laṅkāvatāra Sūtra says: 'Mahāmati, you should know that after the Sugata's nirvāṇa, in a future age there will be a bhikṣu of great renowned virtue who will uphold my Dharma; his name will be Nāgārjuna. He will be able to destroy the doctrines of existence and non-existence, and reveal my supreme Mahāyāna Dharma in the world. Having attained the first stage, the Ground of Joy, he will be reborn in the Land of Peace and Joy.'

3.22

Accumulating Wholesome Roots for Rebirth

3.23

The Mahākaruṇā Sūtra says: The Buddha said, 'After my parinirvāṇa, in northern India there will be a bhikṣu named Jīvaka. He will cultivate and accumulate immeasurable kinds of most supreme wholesome roots of bodhi. Afterward, when his life ends, he will be born in the Western Direction, past hundreds of thousands of koṭis of worlds, in the Land of Immeasurable Life (Amitāyus). In the presence of that Buddha, he will plant various wholesome roots, and later he will become a Buddha named Stainless Light (Vimalaprabha).'

3.24

Attaining Forbearance and Gaining Rebirth

3.25

The Bodhisattvas' Ground of Birth Sūtra says: The Buddha said, 'At that time, Makāśīsa attained the forbearance of non-arising phenomena (anutpattika-dharma-kṣānti). Five hundred upāsakas and twenty-five upāsikās all attained the stage of non-retrogression, and when their lifespans ended, they were all reborn in the pure realm of Amitāyus Buddha.'

3.26

The appreciation says: Seeking rebirth in the Western Direction is for the sake of realizing the forbearance of non-arising and ascending to the stage of non-retrogression. Having already attained forbearance and having already attained non-retrogression, they still seek rebirth—such is a bodhisattva's joy in drawing near to the Tathāgata! Now, ordinary beings bound by defilements have not yet perfected the power of forbearance, and conditions for retrogression are limitless, yet they do not set their minds on the Pure Land—what can be said of them? Such are truly named 'those worthy of pity.'

3.27

The Second Great Vow

3.28

The Bodhisattva Internal Precepts Sūtra says: Bodhisattvas have three vows; the second vow is: 'May I, when my life ends, be reborn before Amitābha Buddha.'

3.29

Buddhamanasikāra Eradicates Transgressions

3.30

The Mahāprajñāpāramitopadeśa says: There were bodhisattvas who remembered having slandered the Great Prajñā and fallen into evil destinies, where they underwent immeasurable kalpas. Although they cultivated other practices, they could not eradicate their transgressions. Later, they met a spiritual friend (kalyāṇamitra) who taught them to practice buddhamanasikāra toward Amitābha Buddha, whereupon they were able to eradicate their hindrances and transcend [saṃsāra] to be reborn in the Pure Land.

3.31

The appreciation says: Recalling the Buddha once with utmost sincerity eradicates grave transgressions of eighty billion kalpas—is this not clear proof? Why is this so? Because of utmost sincerity. If it is not done with utmost sincerity, transgressions are not eradicated. Let it not be said that the holy teachings are without evidence!

3.32

Inscribing Names at an Excellent Gathering

3.33

Chan Master Changlu Ze, following the bequeathed model of the ancestral master Huiyuan, established the Lotus Excellent Gathering to universally encourage buddhamanasikāra. One night he dreamed of a person wearing a black headscarf and white robe, whose appearance was clear and graceful; bowing, the person said, 'I wish to enter your Lotus Excellent Gathering; please inscribe my name.' Ze asked, 'What is your name?' The person replied, 'Puhui (Samantaprabha).' Having written it, the person said again, 'My elder brother Puxian (Samantabhadra) also begs to be inscribed together with me.' When Ze awoke, he checked the 'Detachment from the World' Chapter of the Avataṃsaka Sūtra and found the names of the two bodhisattvas; he thereupon made them the heads of the society.

3.34

The appreciation says: An ordinary monk forms a society, and ancient sages have their names inscribed—how extraordinary! The Pure Land is indeed no minor affinity. This is truly because the matter arose from genuine sincerity, so there was a hidden connection and spiritual resonance. If there were the slightest falseness, even virtuous worldly people would disclaim it, let alone ancient sages! If Master Ze were to see the so-called Buddhist assemblies of today, he would certainly sigh deeply.

3.35

A Brief Listing of Venerable Elders

3.36

Chan Master Baizhang Huaihai was the Dharma-transmitting direct heir of Mazu and the great patriarch of monasteries for myriad generations; the rituals he established for praying for sick monks and for sending off deceased monks all directed them back to the Pure Land. Chan Master Huanglong Xin studied with Elder Jue and attained the essential principle, succeeding to the seat at Huanglong; the ancestral style flourished greatly, and he was earnestly devoted to pure karma, composing an 'Essay Encouraging Buddhamanasikāra' that circulated in the world, causing people to arouse sorrow and generate faith. Chan Master Zhenxie Qingliao was the heir of Danxia Chun; the Caodong lineage was greatly manifested through him; later he established a hermitage on Mount Putuo called Ganjue, dedicated his intent exclusively to the Western Direction, and wrote 'Discourses on the Pure Land' to universally encourage the four assemblies. Chan Master Cishou Huaizhen received the Dharma from Changlu Zongxin; focusing his mind on buddhamanasikāra, he maintained that for the shortcuts in cultivation, none surpasses the Pure Realm; he built a Western sanctuary and earnestly exhorted the assembly, transforming them with great accord. Dharma Master Shizhi Faxiao was the heir of Yuetang Wuxun; penetrating the doctrinal teachings, he converted people through pure karma; he once collected various texts from the Great Canon and compiled the 'Anthology on the Land of Joy' (Lebang wenlei), which circulates in the world. Chan Master Jidang Zongyuan studied Chan under Mian Xianjie; practicing the buddhānusmṛti-samādhi diligently, he moved a golden-armored deity to descend from heaven and dreamed of red lotus blossoms emerging from the ground, whereafter the Lotus School flourished greatly in the ten prefectures. Chan Master Zhongfeng Mingben received the Dharma from Gaofeng Yuanmiao; people looked up to him like Mount Tai and the Northern Dipper; he had one hundred poems on 'Cherishing the Pure Land' that were widely transmitted in the world. Wang Yining, auxiliary academician, called himself a disciple of Amitābha. Hanlin Academician Chao Yuezhi, in a letter replying to Zhao Zi'ang, affirmed that the Western Pure Land is a true word and a real word. Chen Guan, auxiliary academician, composed the 'Record of the Pure Land Cloister at Yanqing Monastery,' exceedingly praising buddhamanasikāra. Patriarch Youdan resided at the Shanfa Hall of Donglin on Mount Lu, authored the Precious Mirror of the Lotus School (Lianzong baojian), which was carved into printing blocks by imperial decree, marking a revival of the Pure Land.

3.37

The appreciation says: Beginning with Baizhang and ending with Youdan, the venerable elders across the generations all practiced and upheld the Pure Land. Ah, how magnificent!

3.38

General Discussion

3.39

Chan Master Tianru said: 'When people today despise the Pure Land, they are not despising foolish men and foolish women; they are despising Mañjuśrī, Samantabhadra, Aśvaghoṣa, and Nāgārjuna.' I have therefore gathered various sūtras to substantiate his words. Some might still doubt, thinking that because the bodhisattva path is vast, there seems no need to seek rebirth. Alas! Unless one has attained the rank of Marvelous Enlightenment, even great sages of the equal rank cannot be separated from the Buddha for a single day, let alone those beneath them! This may be compared to official rank: the higher the nobility, the closer the audience with the ruler. Those carriers of burdens and holders of hoes who content themselves among fishermen and woodcutters have abandoned hope in the Ninefold Palace, and yet clamorously declare, 'The enlightened ruler is not worth drawing close to!' How laughable that is!

3.40

Category of Sympathetic Resonances During Life

3.41

Demons Dared Not Devour

3.42

During the Buddha's time, there was a kingdom neighboring rākṣasas. The rākṣasas devoured people without restraint. The king made an agreement that from then on, each household in the kingdom would take a single day in turn to deliver someone, so that there would be no wanton slaughter. There was a family devoted to the Buddha that had only one son; when it was his turn to go, the parents wept and wailed, instructing him to practice buddhamanasikāra with utmost sincerity. By the Buddha's majestic power, the demon could not approach. When they went to look the next morning, they saw their son was still alive, and joyfully brought him back. From then on, the disaster of the rākṣasas was completely ended, and the people of the kingdom celebrated and admired them.

3.43

Attaining Wisdom and Eloquence in a Dream

3.44

Chan Master Huisi of Mount Nanyue during the Sui dynasty served the Buddha with dedicated mind. In a dream, Amitābha Buddha expounded the Dharma to him; thereafter, his intelligence surpassed others, and his eloquence was unobstructed.

3.45

Karmic Enmity Relinquished

3.46

Shao Biao of the Tang dynasty was a native of Zhenjiang. When he was a scholar, he dreamed he went to an official mansion called the Pacification Commission. Soon an official asked, 'Do you know why you have failed the examinations?' Biao replied that he did not know. The official then led Biao forward, where he saw clams boiling in a large cauldron, speaking in human voices and calling Biao's name. Biao was terrified and thereupon recited Amitābha Buddha. Just as he opened his mouth, the clams transformed into yellow sparrows and flew away. Biao later passed the examination and rose in office to Pacification Commissioner.

3.47

The appreciation says: Taking life delayed his attainment of official emolument; buddhamanasikāra resolved his enmity from killing. Scholars today use livestock sacrifices to beg for blessings from ghosts and spirits, unaware of holding the magnificent name endowed with myriad virtues—their plan is indeed mistaken! I hope those who present the jade of linked cities three times will note this beside their iron inkstones.

3.48

Husband and Wife Seeing the Buddha

3.49

Ge Jizhi of the Song dynasty was a native of Jurong and a descendant of Zhichuan (Ge Hong). His family had practiced the Daoist arts for generations, but his wife, Lady Ji, practiced buddhamanasikāra alone with sincere dedication. In the thirteenth year of Yuanjia, while she was at the loom, she suddenly felt the sky was clear and bright. Dropping her shuttle, she looked up toward the four directions and saw a Buddha appearing in the Western Direction, with jeweled canopies, banners, and streamers overshadowing the Milky Way. Rejoicing, she said, 'The sūtras speak of Amitāyus Buddha; could this be he?' Facing the Buddha, she paid homage. Jizhi was amazed and went to her; Lady Ji pointed out the Buddha's location, and Jizhi also saw half the body. Soon it vanished, but auspicious five-colored clouds were seen by all the relatives. From then on, many took refuge in the Buddha-Dharma.

3.50

Repelling a Ghost so It Did Not Appear

3.51

Chen Qi of the Song dynasty was a native of Longshu. He had once killed someone, and later saw the ghost appear. Qi was terrified and urgently recited Amitābha Buddha; the ghost could not draw near. Because he recited the Buddha without stopping, the ghost thereupon ceased to appear.

3.52

The appreciation says: Why could a ghost demanding a life be repelled by buddhamanasikāra? It is truly because the majestic spiritual power of Amitābha Buddha's merits is inconceivable; upon calling his name once, the ghost obtained deliverance, which is why it did not appear. How could this be like ordinary protective incantations driving it away?

3.53

Delivering a Deceased Spirit

3.54

Zhang Jizu of the Song dynasty was a native of Zhenjiang who had faith in the Western Pure Land. When his wet-nurse died, he frequently recited the Buddha to deliver her soul. One night he dreamed his wet-nurse came to thank him, saying, 'Relying on your reciting the Buddha, I have already been reborn in a good realm.'

3.55

Attaining Peace in Sleep

3.56

Liu Zhonghui of the Song dynasty was a native of Changxing in Huzhou. Suffering from fearful nightmares, someone taught him to practice buddhamanasikāra; he then recited aloud with utmost sincerity one hundred and eight times before going to sleep. That night his spirit was calm and at ease; from then on, he continued reciting without interruption.

3.57

The appreciation says: The ancients likened sleep to a minor death—this saying is most apt! For how does the confusion of dreams compare to the delusion of saṃsāra? Yet when one rests with spirit at peace, at the time when life ends, one may perhaps have a bit of self-mastery. Great Master Shandao taught people to enter visualization when approaching sleep—how well-grounded this was!

3.58

Diseased Eyes Regaining Sight

3.59

The wife of Ruan Niansan during the Song dynasty was a peasant woman of Huaining. When both her eyes were about to go blind, she constantly recited the Buddha without cessation, and her vision became clear again.

3.60

Another Case

3.61

A daughter of the Chai family was blind in both eyes. She recited the Buddha for three years diligently without slackening, and both eyes regained sight as before.

3.62

The appreciation says: Amitābha's light is immeasurable, illuminating the lands of the ten directions. If one recollects him with utmost sincerity, even if the physical eyes are not cleared, the mind's eye will surely be opened wide. Yet the blind of today often act as spirit mediums and create the karma of killing; this is called entering darkness from darkness, never having a time to behold the light of day. Alas! How can I make this universally known to all the blind people in the world?

3.63

Malaria Not Recurring

3.64

Li Ziqing of the Song dynasty suffered from malaria for a long time. Layman Longshu instructed him that when the fever was about to onset, he should focus his mind on reciting the Buddha and only then take medicine. Ziqing faithfully practiced this, and that day the illness decreased by half. Reciting again the next day, he completely recovered; from then on, he had deep faith in buddhamanasikāra.

3.65

Śarīra Suddenly Appearing

3.66

The wife of Grand Master for Thorough Counsel Lian of Ganzhou during the Song dynasty embroidered a sixteen-foot image of Amitābha Buddha. When it was just half done, śarīra suddenly appeared among the colored threads; the whole household marveled in astonishment.

3.67

Another Case

3.68

Lady Ren, wife of Junior Preceptor Zhongli of Zhenzhou, carved a statue of Amitābha Buddha four inches and eight tenths high; the shrine was very solemn, and she often carried it on her head while circumambulating. Between the brows of the statue, śarīra suddenly appeared, the size of a millet grain, its radiance illuminating people.

3.69

Curing Illnesses Without Exception

3.70

A monk in Xiuzhou during the Song dynasty constantly recited Amitābha Buddha and cured illnesses for people. Whenever the sick asked for treatment, they were always cured; the people of the prefecture respected and trusted him like a Buddha.

3.71

Captive Prisoners Escaping Disaster

3.72

In the winter of the fifteenth year of the Zhizheng era of the Yuan dynasty, Zhang Shicheng attacked Huzhou. The Grand Councilor of Jiangzhe engaged in battle and captured forty men, sending them in prisoner cages to the authorities. At night, they stayed at Niaoke Monastery at West Lake. It happened that Chan Master Dayou Mou was strolling slowly under the corridor. Seeing the master's calm and graceful demeanor and unceasing recitation, the prisoners called out, saying, 'Venerable Elder, save us!' The master said, 'I cannot save you, but if you recite with utmost sincerity "Namo Amitābha Buddha who saves from suffering and difficulty," you will be saved.' Among them, three people faithfully accepted his words and recited without ceasing. At dawn, when the prisoners were dispatched and their cangues and locks were changed, it happened that when they came to the three men, the instruments of punishment were insufficient, and they were tied only with ropes. Soon after, when interrogated, they turned out to be good citizens who had been captured, and they were thereupon released.

3.73

In praise: The 'Universal Gate Chapter' states: 'Or imprisoned in cangues and chains, / Hands and feet bound in fetters and manacles, / By mindfulness of that power of Avalokiteśvara, / One is immediately released and attains liberation.' People of past and present believe this. Yet regarding liberation through buddhamanasikāra, people sometimes do not believe it; this is due to being habituated to common views. The supernatural power of a Buddha surpasses that of a bodhisattva by I know not how many times! Have you not seen that when one's limbs are severed, by recollecting Śākyamuni Tathāgata, the four limbs are regenerated? If severed limbs can still regenerate, what is there to fetters and manacles? Yet those who believe in it are few; hence I have displayed and brought it forth.

3.74

General Treatise

3.75

People know the Dharma gate of buddhamanasikāra as a destination at death, but they do not know its benefits during life. Therefore, when they hear that holding dhāraṇī brings spiritual powers, they immediately change to holding dhāraṇī; when they hear that lecturing on texts brings acute eloquence, they immediately change to lecturing on texts; when they hear that managing construction brings karmic blessings, or that holding vegetarian feasts brings interpersonal connections, or even when they hear that regimen and nourishment bring long life, they make all kinds of shifts and never maintain a single practice. How could they have their minds single-mindedly undisturbed and hope for the accomplishment of pure karma? I have thus compiled these [accounts], provisionally to cut off the outward yearnings of people of the times. Speaking according to the truth: seeking rebirth in the Pure Land is fundamentally to attain buddhahood and deliver sentient beings; since one does not even seek pleasure after death, how could one calculate benefit or harm during life?

3.76

Collection on Rebirth, Fascicle Three (End)

3.77

In the Western Direction there is a Buddha, who unfolded the Dharma-treasury in six times eight [vows]. Accumulating merits in samyaksaṃbodhi, his precious name is proclaimed as Amitābha. Ever emitting great radiance, he universally blocks the evil destinies; broadly opening the eye of wisdom, he extinguishes this dim blindness. Jade forests rise tall from the ground; jewels and pearls embellish the sky. The pools flow with eight virtues; the blossoms radiate manifold lights. The body and the land are subtle and wonderful, entirely non-dual. Indeed, although the jewel ground is pure and fine, it is truly not apart from this very place; and although the consciousness departs, it never goes outside one's own mind. In cultivation there are higher and lower levels; the benefits encompass shallow and deep. If one believes in it, it is very near and not far; if one is deluded about it, it becomes increasingly distant and without anyone. For those whose sincere faith is deep and practice thorough, in an instant they transcend the ocean of suffering. Why let a sigh pass while clinging willingly to eternal delusion? Now, keeping the will unified and unflagging is the mother of all virtues; is it not that being pure without mixture is the root of the manifold practices? Therefore, in cultivating pure karma, one must attend to the root. When the root is established, the Way arises: is it not solely the buddhānusmṛti-samādhi? Even when facing dusty worldly conditions, one continuously remains unoverturned; if one encounters the winds of karma, one is firmly immovable. The ancients said: 'Rebirth in the Pure Land cannot be pulled back by ten thousand oxen.' The merit of deep faith and the efficacy of rebirth: its virtue is lofty and easy of advancement, reaching the utmost, exhausting the limit! Here there was a Great Worthy named Chan Master Lianchi, surname Shen, a native of ancient Hangzhou. His Dharma-name was Zhuhong. Naturally exceptionally intelligent from birth, he treated worldly flavors with indifference. In youth he frequented the academies, merely gaining renown. Awakening to the impermanence of the world, at the age of thirty-one he inclined his mind to the supreme Way. He placed himself under Master Xingtian Li of Wumen Cave, and shaved his head, begging [for ordination] from Vinaya Master Wuchen Yu of Zhaoging Monastery. Receiving full ordination, with only a mat, a gourd, and a single staff, he traveled and studied in various quarters, everywhere visiting good spiritual friends, becoming thoroughly proficient in both the doctrinal teachings and Chan. In his later years he resided at Yunqi, from afar following the traces of the Tiger-Taming [master]. Exclusively promoting the Lotus school and admiring the style of Huiyuan, he practiced buddhamanasikāra and sought rebirth, surpassing and shining above the views of former days. His writings comprise various works; now this is one of them. For this book to circulate in the world fulfills filial devotion toward former philosophers and provides aid to later students. The ancients said: 'Seeing the worthy, think of equaling them.' Relying on this, I now cultivate myself. Alas! Exalting oneself while despising the Pure Land brings shame at present and invites suffering in future lives. I especially inform cultivators of pure karma: be exceedingly prudent about it! Although the deeds of former worthies through the generations are often recorded in transmission records, knowing that future people might wander aimlessly, this master gathered diverse records, pruned redundancies, and supplied deficiencies, classifying them into nine categories. Expanding with newly heard matters, he composed praises to bring forth their hidden meanings. Monastics and laity are placed side by side; both the hidden and the manifest are fully collected. It may be called melting earrings, pots, hairpins, and bracelets in a single cauldron, and converging the Yangzi, Yellow River, Huai, and Ji into a single ocean! Although my own learning is empty and crude, and as a junior I feel ashamed, I have added Japanese reading marks (kunten) and, before the fine woodblock carving was even finished, have had it printed to circulate for later generations. May those who view it strive to advance, and those who awaken to it generate deep faith and vow together to climb the mountain of samyak[saṃbodhi] and enter the ocean of sarva[jñatā].

3.78

Keian, cyclical year renchen, seventh month, the day of Pravāraṇā.

3.79

Respectfully appended by the disciple of the Śākya, Huijing of Youfang Xuan.

Linked texts (1)

往生集 — Classical Chinese