法苑珠林 15

English (machine translation) 15

Language: English

15.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

15.2

Chapter 6: Reverence for the Buddha, Part 3; Section 4: Amitābha (This has six subsections)

15.3

1. Expressing the Intent
2. Reconciling the Names
3. Delineating the Abode
4. Capacity to Behold
5. Karmic Causes
6. Citing Evidences

Avoiding suffering and seeking pleasure is indeed the common sentiment of all kinds of beings; detesting defilement and delighting in purity is the ancient principle of living beings. However, practice has good and bad, and lands become crude or sublime. The five pains of Sahā arise from accumulated evil [making] mounds and pits; the seven treasures of Anyang stem from cultivating goodness [yielding] exquisite blossoms. As karma is accomplished in three tiers, retribution takes the form of nine grades. The jeweled terraces and precious belvederes rely upon sublime mindfulness to tower aloft; the jade reservoirs and jasper pools depend upon wholesome minds to become sparkling and clear. The blossoming and closing of the lotuses proves that the Compassionate Father's [promise] is not empty; the rolling and turning of the waves lets the words of the Dharma be heard ringing in the ears. Unless merits are diligent, resolve is firm, practice is complete, and causes are rounded, how could one follow a thousand minds to ascend the golden terrace, or rely upon the ten recitations to ascend to the Land of Bliss?

15.6

Subsection 2: Reconciling the Names

15.7

It is stated: When a world is bright and spotless, it is termed 'pure'; that which is pure and where one dwells is termed 'land.' Therefore, the Mahāyānasaṃgraha says: 'The land of one's abode is free from the five defilements, like crystal, mother-of-pearl, and the like; it is called a pure land.' The Saddharmapuṇḍarīkopadeśa says: 'The dwelling place of living beings without afflictions is called a pure land.' Pure lands are not uniform; there are four kinds. First is the land of dharma-nature, which has tathatā as its essence. Thus the Liang translation of the Mahāyānasaṃgraha says: 'Taking the lotus king as the basis of the pure land,' by analogy to the dharmadhātu and tathatā being the essential basis of the pure land. Second is the actual retribution land. According to the Mahāyānasaṃgraha, it takes the two kinds of emptiness as its gate, the three wisdoms as its pathways of egress and ingress, śamatha and vipaśyanā as its vehicle, and fundamental non-conceptual wisdom as its function; these all explain the emergence of its essence in terms of retribution merits. Third is the phenomenal pure land, which refers to the superior and sublime seven treasures; the five sensory objects—forms, sounds, scents, tastes, and tangibles—constitute the characteristics of its land. Therefore, the Mahāyānasaṃgraha says: 'The Buddha's ubiquitous light and the place of the seven treasures.' Also, the Avataṃsaka-sūtra says: 'Within the characteristics of the realm of the Buddhas, there are various interspersed adornments.' Thus the Sukhāvatīvyūhopadeśa says: 'Fully endowed with the nature of various precious gems, complete with sublime adornments.' Also, the newly translated Mahābodhisattvapiṭaka-sūtra says: 'Even if the worlds described above were blazing with great fire, if the Tathāgata were among them, whether walking, standing, sitting, or lying down, the waters of eight merits would naturally spring forth from the ground in that place.' Fourth is the transformation pure land, which refers to the seven treasures and five sensory objects transformed by the Buddha as the essence of the transformation land. Thus the Nirvāṇa-sūtra says: 'By the Buddha's supernatural power, the ground is entirely supple and soft, free of mounds, ruins, earth, sand, gravel, and stone, even like the Western World of Utmost Bliss of the Buddha of Immeasurable Life.' Also, the Mahāyānasūtrālaṃkāra says: 'By the mastery of wisdom, in accordance with what they desire, [the Buddhas] can manifest pure worlds of crystal, lapis lazuli, and the like.' Also, the Vimalakīrtinirdeśa-sūtra says: 'The Buddha pressed the earth with his toe to manifest purity,' and so forth. Also, the Daśabhūmika-sūtra says: 'In accordance with what the minds of living beings delight to see, it is manifested for their sake.' What these various sūtras and treatises explain is all framed in terms of transforming to make a pure land. Due to the Buddha's supernatural power, it appears and therefore exists; when withdrawn, it ceases to be. Hence it is called a transformation land.

15.8

Subsection 3: Delineating the Abode

15.9

It is stated: Although four kinds of lands have been explained above, the essential principles are two: first, the retribution land; second, the transformation land. These two encompass the two lands of principle and phenomena. First, regarding the retribution land: the Buddha Tathāgata's world-transcending wholesome [qualities] are in essence untainted and are not subsumed within the tridhātu. Therefore, the Sukhāvatīvyūhopadeśa says: 'Contemplating the characteristics of that world, it surpasses the paths of the tridhātu.' Also, the Mahāprajñāpāramitā-śāstra says: 'There is a sublime pure land that transcends the tridhātu.' Yet the Buddha's abode takes placelessness as its place, surpassing the worlds of the ten directions. Or, the pure land is established based on the dharma-body. Thus the treatise says: 'Śākyamuni Buddha has further pure worlds like the land of Amitābha, and Amitābha Buddha also has adorned-pure and unadorned-pure worlds like Śākyamuni Buddha.' Also, the Nirvāṇa-sūtra says: 'I in truth do not leave the realm of Jambudvīpa.' Also, the verse in the Lotus Sūtra says:

15.10

"I am always on Vulture Peak / and in other dwelling places. / When living beings see the end of the kalpa / and being consumed by a great fire, / this land of mine is tranquil and secure, / always filled with devas and humans, / with parks, groves, and various halls and pavilions, / adorned with diverse jewels."

15.11

Also, the Avataṃsaka-sūtra says: 'The pure land of the Tathāgata is located in the Tathāgata's jeweled crown, or in his earrings, or in his necklaces, or in the patterns of his robes, or in his pores.' Since such a pore can accommodate worlds, we therefore know that when the Daśabhūmikavibhāṣā says, 'When the Buddha takes a single step, he crosses trichiliocosms equal to the sands of the Ganges,' the matter is just like this. As for the place of the transformation land: the dwelling place of the transformation land has no distinct location, but merely arises as crude forms based upon the retribution land. It either pervades the ten directions or is in the present world, guiding and receiving the assemblies of the three vehicles, humans, and devas, just as the World-Honoured One Amitābha guides ordinary and lesser beings of this Sahā world to settle in the Pure Land; or it manifests purity within defilement, like pressing the earth to reveal purity, analogous to a heavenly palace—the matter is like this. Or, within the common receptacle world of living beings, pure and defiled realms appear therein as evoked by their seeds, and are seen differently according to their respective six destinies. These all result from the perfuming of external conventional designations; because the consciousness seeds are perfected, the receptacle world is evoked, and the reflected image appears. This reflected image is the objective division of the fundamental consciousness. Because the common seeds and the reflected images serve as causes and conditions for that manifested consciousness, this very common aspect, by the power of the sovereign condition of internal retribution, evokes such different experiences of suffering and pleasure.

15.12

Subsection 4: Capacity to Behold

15.13

It is stated: For instance, ordinary mortals and those of the two vehicles see Amitābha Buddha in an impure land, whereas the bodhisattvas and others see Amitābha Buddha in a pure land. Based on these two explanations, the retribution land is wholly and purely clean, while the response land has both defilement and purity. Therefore, the Treatise on the Pure Land says: 'There are five kinds of lands: 1. The purely clean land, which exists solely in the Buddha fruit. 2. The pure-and-defiled land, meaning mostly pure and little defilement, which belongs to the eighth ground and above. 3. The equally pure-and-defiled land, which spans from the first ground up to the seventh ground. 4. The defiled-and-pure land, meaning mostly defiled and little purity, which belongs to the stages of nature prior to the grounds. 5. The mixed-defiled land, meaning those who have not yet entered the stages of nature. A person of the fifth [level] sees the last one but not the preceding four; a person of the fourth [level] sees the latter two but not the preceding three; a person of the third [level] sees the latter three but not the preceding two; a person of the second [level] sees the latter four but not the preceding one; the first, the Buddha, knows and sees all five lands above and below.'

15.14

Subsection 5: Karmic Causes

15.15

The Commentary states: Fully citing the sūtras and treatises, there are ten distinct explanations. Some say that by a single practice one is born in the Pure Land. As the Nirvāṇa Sūtra says: King Guṇavardhana (Youde) and the monk Guṇavardhana (Juede), because of the causal conditions of protecting the Dharma, were born in the Realm of the Immovable (Akṣobhya's realm). Also, the Vimalakīrtinirdeśa Sūtra says: 'A straightforward mind is the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, sentient beings who are not deceitful come to be born in his realm,' and so forth. Some say that by two practices one is born in the Pure Land. As the Liang Translation of the Mahāyānasaṃgraha says: concerning supramundane wholesome dharmas, the wholesome roots produced by non-conceptual gnosis and subsequently acquired gnosis are the cause named supramundane wholesome dharmas; or that one uses concentration and wisdom as the vehicle. Some say that by three practices one is born in the Pure Land. As the Nirvāṇa Sūtra says: reflecting on the three samādhis of emptiness, signlessness, and wishlessness, one is born in the Pure Land. Also, the Guan Wuliangshou Jing says: 'To cause all ordinary beings in the future to be born in the Realm of Utmost Bliss, they should cultivate three karmic actions: First, to filially care for their parents, serve their teachers, not kill, and cultivate the ten wholesome karmas; second, to receive the three refuges, be complete in all the precepts, and not violate the comportments; third, to generate the mind of awakening (bodhicitta), deeply believe in cause and effect, recite the Mahāyāna, and encourage practitioners. These three matters are called pure karma.' Some say that by four practices one is born in the Pure Land. As the Vimalakīrtinirdeśa Sūtra says: 'Practicing the four immeasurable minds is the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, sentient beings of loving-kindness, compassion, sympathetic joy, and equanimity come to be born in his realm.' Or, the four means of embracing are the bodhisattva's Pure Land, namely: giving, kind speech, beneficial action, and common cause are the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, sentient beings who are embraced by liberation come to be born in his realm. Some say that by five practices one is born in the Pure Land. As the Treatise on the Pure Land (Jingtu Lun) says: first is prostration, second is praise, third is making vows, fourth is contemplation, and fifth is dedication. Some say that by six practices one is born in the Pure Land. As the Vimalakīrtinirdeśa Sūtra says: 'Giving (dāna) is the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, all sentient beings capable of giving come to be born in his realm,' and so forth down to: 'wisdom (prajñā) is the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, all wise sentient beings come to be born in his realm.' Some say that by seven practices one is born in the Pure Land. As the Vimalakīrtinirdeśa Sūtra says: 'Spreading the seven purities as flowers, bathe this defilement-free person. First is the purity of morality, second is the purity of concentration, third is the purity of view, fourth is the purity of overcoming doubt, fifth is the purity of knowledge and vision of path and non-path, sixth is the purity of knowledge and vision of practice, and seventh is the purity of knowledge and vision of severance. The first two are the path of expedient means; the middle three are the path of vision; the next one is the path of cultivation; the last one is the path of beyond-training. Through these seven purities one attains the realization of the four paths; since the four paths are accomplished, as retribution one dwells in the Pure Land.' Some say that by eight practices one is born in the Pure Land. As the Vimalakīrtinirdeśa Sūtra says: 'By accomplishing how many dharmas does a bodhisattva practice in this world without blemish and be born in the Pure Land?' It answers: 'Accomplishing eight dharmas, one is born in the Pure Land: first, to benefit sentient beings without expecting reward, taking upon oneself all afflictions on behalf of sentient beings; second, to dedicate entirely whatever merit one has generated; third, to have an impartial mind toward sentient beings, humble without hindrance; fourth, to view bodhisattvas as if they were Buddhas; fifth, not to doubt sūtras one has not heard before upon hearing them; sixth, not to run counter to the śrāvakas; seventh, not to envy others' offerings nor to boast of one's own gain, but to subdue one's mind within that; eighth, to constantly examine one's own faults and not criticize others' shortcomings, always seeking all merits with a single mind.' Some say that by nine practices one is born in the Pure Land. As the Sukhāvatīvyūha Sūtra says: briefly explaining three grades, and elaborating nine ranks (as fully explained in the sūtra). Some say that by ten practices one is born in the Pure Land. As the Vimalakīrtinirdeśa Sūtra says: 'The ten wholesome actions are the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, sentient beings whose lives are not cut short, who have great wealth and pure brahma conduct, whose speech is sincere and true, who always use soft words, whose kin do not part, who are skilled at resolving disputes, whose words are necessarily beneficial, who do not harbor jealousy or anger, and who possess right view come to be born in his realm.' Also, the Maitreya-paripṛcchā Sūtra says: 'If one wishes to rejoice in being born in the Land of Peace and Sustenance, one should cultivate ten mindful thoughts, and one will immediately attain rebirth. What are the ten? First, toward all sentient beings, always generate a mind of loving-kindness. Second, toward all sentient beings, do not destroy their practice; if one destroys it, one will never attain rebirth. Third, toward all sentient beings, deeply arouse a mind of compassion, removing harm and violence. Fourth, arouse the mind to protect the Dharma, not begrudging physical life, and do not generate slander toward all dharmas. Fifth, in the midst of forbearance (kṣānti), generate a resolute mind. Sixth, keep a deeply pure mind, untainted by profit and offerings. Seventh, arouse the mind directed toward omniscience (sarvākārajñatā), mindful of it every single day without abandonment or forgetting. Eighth, toward all sentient beings, generate a mind of respect, removing arrogance and using humble speech. Ninth, toward mundane talk, do not give rise to defiled attachment; let the mind approach awakened awareness, deeply generating causes and conditions for various wholesome roots, and not giving rise to an agitated or distracted mind. Tenth, always maintain mindfulness in contemplating the Buddha, eliminating all marks. Maitreya, you should know: when such ten thoughts are successively aroused one by one, it is impossible that one would not be born in that realm.' Or some say that the thirty-seven factors of awakening are the bodhisattva's Pure Land; when the bodhisattva achieves Buddhahood, sentient beings [endowed with] the foundations of mindfulness, correct exertion, bases of psychic power, faculties, powers, and factors of awakening come to be born in his realm. Or, as the Sukhāvatīvyūha Sūtra says, one arouses the forty-eight great vows and is born in the Pure Land. (Although the explanations above differ in being broad or brief, following any single dharma that secretly accords with principle, all will attain rebirth in the Land of Peace and Bliss.) A verse of the Upadeśa says:

15.16

"Contemplating the appearance of that realm, / It surpasses the paths of the three realms. / Ultimate, like empty space, / Immense and without boundary. / Born of the Great Compassion of the Right Path, / And the supramundane wholesome roots. / The pure radiance is fully complete, / Like the discs of the sun and the moon."

15.17

The Commentary states: If relying on the true Pure Land of Retribution, one must cultivate the supramundane, outflow-free correct cause, harmonizing principle and practice, before one can attain rebirth. If it is a person of the lower ranks who originally lacks correct karma, then merely cultivating a single practice, or even if they accomplish the ten thoughts on the day of death, they will only be born in a transformation land and cannot yet see the retribution [body and land]. The contemplation methods are fully stated; they are comprehensively explained in the ten fascicles of the Meditation Portals of the Mahāyāna and Hīnayāna.

15.18

Section Six: Citing Testimonies

15.19

The Sūtra on the Dhāraṇī of King Amitābha's Drum Sound says: At that time the World-Honoured One addressed the monks: 'In the Western Realm of Peace and Bliss there is presently a Buddha named Amitābha. If there are members of the fourfold assembly who can correctly uphold the name of that Buddha, by this merit, when their life is about to end, Amitābha together with a great assembly will proceed to this person's place and let them see him. Having seen him, they will instantly feel rejoicing and their merit will be doubled. Due to this cause and condition, where they are born, they will be forever free from the forms of the womb and defiled desires, and will purely transform and take birth naturally within fresh and marvelous jewel lotus flowers, endowed with the six supernatural powers, shining brightly. Amitābha Buddha is accompanied by the śrāvakas, the Tathāgata, Arhat, Samyaksambuddha. His realm is named Qingtai (Pure and Peaceful), the dwelling of a holy king. His city is ten thousand yojanas in length and breadth, filled with the kṣatriya lineage. Amitābha Buddha's father is named the Wheel-Turning Holy King Candrordhva (Yueshang); his mother is named Utkṛṣṭavarṇa (Shusheng Miaoyan); his son is named Candraprabha (Yueming); his attendant disciple is named Vimalakīrti (Wugoucheng); his disciple foremost in wisdom is named Bhadraprabha (Xianguang); his disciple foremost in spiritual power and diligence is named Mahāvīrya (Dahua). At that time the Māra King is named Anabhibhū (Wusheng); there is a Devadatta named Śānti (Jijing).' Also, the Sukhāvatīvyūha Sūtra says: 'The Buddha told Maitreya: Even if the trichiliocosm were filled with raging fire, for the sake of reciting the name of Amitābha Buddha, one must pass straight through it; this would still not be difficult.'

15.20

Also, the Avataṃsaka Sūtra says: At that time the Bodhisattva-Mahāsattva Cittamati addressed the bodhisattvas: 'Sons of the Buddha, one kalpa in this Sahā world of Śākyamuni Buddha's kṣetra is one day and one night in the Sukhāvatī realm of Amitābha Buddha's kṣetra. One kalpa in the Sukhāvatī realm is one day and one night in the Vajra Buddha's kṣetra of the Āryadhvaja realm. One kalpa in the Āryadhvaja realm is one day and one night in the Susaṃharṣitaprabhāśuddhikaśita Buddha's kṣetra of the Avinivartanīyadhvanicakra realm. One kalpa in the Avinivartanīyadhvanicakra realm is one day and one night in the Dharmadhvaja Buddha's kṣetra of the Vimalā realm. One kalpa in the Vimalā realm is one day and one night in the Siṃha Buddha's kṣetra of the Sadpradīpa realm. One kalpa in the Sadpradīpa realm is one day and one night in the Vairocana-garbha Buddha's kṣetra of the Sadprabhā realm. One kalpa in the Sadprabhā realm is one day and one night in the Dharmaprabhāviśuddhikasumita-padma Buddha's kṣetra of the Abhyudgata realm. One kalpa in the Abhyudgata realm is one day and one night in the Sarvaprabhā Buddha's kṣetra of the Alaṅkāramati realm. One kalpa in the Alaṅkāramati realm is one day and one night in the Bodhicandra Buddha's kṣetra of the Ādarśaprabhā realm. Sons of the Buddha, proceeding in this order down through a million asamphyeya realms, one kalpa in the final realm is one day and one night in the Bhadraśrī Buddha's kṣetra of the Varapadma realm, filled with Samantabhadra Bodhisattva and all the great bodhisattvas.'

15.21

Also, the Amitābha Sūtra says: The Buddha addressed the bhikṣu saṃgha: 'This prince of King Ajātaśatru and the five hundred sons of elders, after countless kalpas, will all become Buddhas like Amitābha Buddha.' The Buddha said: 'Since this prince of King Ajātaśatru and the five hundred sons of elders have dwelt in the bodhisattva path, through countless kalpas, each has made offerings to forty billion Buddhas; now they have come again to make offerings to me. The prince of King Ajātaśatru and the five hundred sons of elders were all my disciples in a past life during the time of Kāśyapa Buddha; now they have all assembled and encountered each other once more.'

15.22

Accounts of Sympathetic Resonance (Briefly citing ten verifications)

15.23

Song śramaṇa Sengliang
Song lay practitioner Ge Jizhi
Song bhikṣuṇī Huimu
Song Crown Prince of Wei
Song śramaṇa Tanyuan
Liang śramaṇa Fayue
Sui auspicious image of the fifty bodhisattvas
Sui śramaṇa Huihai
Tang śramaṇa Dao'ang
Tang śramaṇa Shanzhou

15.24

The śramaṇa Shi Sengliang of Changsha Temple in Jiangling of the Song dynasty was of resolute disposition and integrity, his moral virtue steadfast and pure. He constantly made vows for the Western [Pure Land] to make a sixteen-foot image of Amitāyus. The labor and expenditure being immense, it could not be accomplished for many years. Hearing that the mountain shrine at Guxi in Xiangzhou abounded in bronze vessels, he wished to convert and guide the spirits so as to take them and complete the work. He then visited the regional inspector Zhang Shao, informed him of the situation, and requested several boats and a hundred brave men. Zhang said: 'This shrine is spiritually efficacious; anyone who violates it immediately dies. Furthermore, the Man tribesmen guard it; I fear this will be difficult to accomplish.' Sengliang said: 'The merit will be shared with you; if death comes, I will personally bear it.' Zhang then provided the men and boats. Before they arrived, the night before, the deity had already known beforehand: winds shook, clouds darkened, and birds and beasts shrieked. Shortly after Sengliang arrived, the fog dispersed and the sun shone bright. More than twenty paces before reaching the shrine hall, there were two bronze cauldrons holding several hundred hu each. He saw a great snake more than a hundred feet long leap out from the cauldron and stretch its body across the path, blocking it. The hundred followers all retreated and scattered. Sengliang then straightened his robes, advanced, shook his khakkhara staff, and addressed the snake, saying: 'Due to sinful karma from your past lives, you have received the body of a python. If you do not hear the Three Jewels, by what means will you deliver yourself? I am making a sixteen-foot image of Amitāyus; hearing that this place abounds in bronze, I have come from afar. Fortunately, you might open the path and let me proceed.' The snake then raised its head, looked at Sengliang, drew back its body, and departed. Sengliang personally led his followers to cart away the bronze vessels. Only beside the bed was a spittoon that could hold four sheng, in which there was a gecko over two feet long leaping in and out; they left it and did not take it. The shrine's vessels were heavy and large; they did not collect even one in ten, returning with boats full of only the smaller ones. None of the people guarding the shrine dared to resist. Sengliang returned to the capital to cast the image, completing the work in the ninth year of the Yuanjia era of the Song. Its divine appearance was dignified and majestic, its imposing brilliance radiant. The miraculous omens of the image's creation spread in fame to the capital. Emperor Wen of the Song welcomed it back to the capital; because the radiant flame-halo was not yet complete, he decreed the creation of a round halo of gold leaf. He intended to place it in Anle Temple, but everyone considered that the pagoda of Pengcheng shared its title with the Emperor's original fief and stood prominently at the city gate; thus the image was sent to be placed there. By the beginning of Emperor Ming's reign, his former residence was converted into a temple, and the image was invited to be moved there; it was formerly in the great hall of Xiangong Temple. (This single verification is from the Liang Biographies of Eminent Monks.)

15.25

During the Song, Ge Jizhi was a man of Jurong and a descendant of [Ge] Zhichuan. His wife, from the Ji clan of the same commandery, had a serene and graceful demeanor and possessed great wifely virtue. For generations, Jizhi's family had practiced the arts of the immortals, and Lady Ji conformed to this as well; yet in her heart she delighted in the Buddha-Dharma and constantly maintained sincere devotion without fail. In the thirteenth year of the Yuanjia reign era (436 CE), she was weaving at the loom when she suddenly perceived the clouds and the sun parting brightly, and the sky turned clear and luminous. Thereupon she threw down her basket and shuttle, looked up toward the four quarters, and saw in the west the true form of the Tathāgata, with jeweled canopies, banners, and streamers overshadowing the Milky Way. Rejoicing alone in her heart, she said: "The scriptures speak of the Buddha of Immeasurable Life—is this not him?" She then bowed down in obeisance, touching her head and face to the ground. Jizhi respected her actions and rose to join her. Lady Ji took Jizhi's hand and pointed to where the Buddha was. Jizhi also immediately saw half of the Buddha's body along with the banners and canopies, which vanished shortly thereafter. Thereupon the clouds and sun took on fresh, vibrant colors, radiating with five-colored brilliance. The neighboring clans and kin largely beheld it as well, and it only gradually subsided after the space of two or three meals. From then on, many in the village took refuge in the Dharma.

15.26

During the Song, the nun Huimu, surnamed Fu, went forth from the household at age eleven and upheld the Hīnayāna precepts. She resided at Zhuyicun Temple in Liang Commandery. When she first read the *Larger Prajñāpāramitā Sūtra*, she recited two fascicles each day. Her teacher Huichao once erected a scripture hall, and whenever Mu went to pay homage there, she would consistently see in the northeastern corner of the room a śramaṇa of golden hue wearing black robes, his feet not touching the ground. Furthermore, while lying down at night reciting and practicing, Mu dreamed of going to the West, where she saw a bathing pond with lotus blossoms and many transformed beings seated in rows within them. There was one large blossom that was empty with no one in it. Mu wished to climb onto the blossom, but as she strained and exerted herself to haul herself up, she unknowingly recited the scripture with a loud, ringing voice. Her mother, thinking she was having a nightmare, was startled awake and called out to her. Mu's mother was very old and had no teeth left in her mouth; Mu would constantly chew food to feed her mother, and because doing so past noon prevented her from purifying and rinsing her mouth, she did not receive the full precepts even as she approached the age of thirty. After her mother died, Mu cleared the weeds herself, set up an ordination platform, and invited masters to confer the precepts. Suddenly, at the ordination platform, she saw heaven and earth blaze forth entirely in a golden hue. Looking up toward the southwest, she saw a heavenly being wearing trimmed robes of reddish-yellow color, appearing now close to Mu and now far away, and soon vanishing from sight. Whenever she witnessed such divine anomalies, she kept them secret and spoke of them to no one. Mu's elder brother, who had also gone forth, heard of this and wished to know, so he deceptively coaxed her, saying: "You have practiced the Way for many years, yet after all, you have experienced no illumination. You should grow out your hair, and we will find a family to marry you into." Hearing this, Mu was terrified, thinking it was truly so, and thus roughly recounted what she had seen. Only the nun Jingcheng heard of her virtue, and coming to be close with her, tactfully inquired of her, whereupon Mu related it to her in detail. Later, while Mu was bowing with her peers to the Buddha of Immeasurable Life, she lay prostrate on the ground and did not rise. All thought she had fallen asleep and prodded her to ask, but Mu gave no reply at all. Jingcheng again pleaded and asked her in private. Mu said: "When I was lying prostrate on the ground, I dreamed I went to the Land of Peace and Sustenance (Sukhāvatī) and saw the Buddha preaching the *Smaller Prajñāpāramitā Sūtra* for me; I had already received four fascicles when, being kicked, I immediately awoke, which I deeply and bitterly regret." In the fourteenth year of the Yuanjia reign era (437 CE), Mu was already sixty-nine years of age.

15.27

During the Song, Wei Shizi was a native of Liang Commandery. He upheld the Dharma with diligence, and his sons and daughters followed and cultivated it as well; only his wife was deluded and closed-minded, having no faith in the Śākya teaching. In the early years of the Yuanjia reign era, his daughter died of illness at the age of fourteen and revived after seven days. She said that a high seat should be set up along with the *Sūtra of Immeasurable Life*. Shizi thereupon prepared the scripture seat for her. Although the daughter had previously observed the vegetarian fasts and paid homage, she had never read the scriptures; yet she ascended the seat and chanted them, her voice and phrasing clear and fluent. Descending, she announced to her father: "Upon dying, your child went directly to the Land of Immeasurable Life, where I saw that for my father, my elder brother, and myself—the three of us—there were already large lotus blossoms in the pond, and we would later be reborn by transformation within them. Only my mother alone had none. Unable to bear this sorrow, I deliberately returned with this mind to inform you." When she finished speaking, she expired again. His wife thereupon came to revere the Dharma.

15.28

During the Song, He Tanyuan was a native of Lujiang. His father, Wanshou, was an Palace Attendant Censor (yushi zhongcheng). Tanyuan practiced the Dharma with ultimate devotion and maintained the bodhisattva precepts; he was eighteen years of age. In the ninth year of the Yuanjia reign era (432 CE), he underwent mourning for his father; his grief and physical deterioration brought about illness, nearly destroying his life. Beyond weeping and beating his breast, he dedicated his mind to the Pure Land, hoping to pray for a sympathetic resonance. At that time, Tanyuan would regularly invite several monks, among whom was his teacher, Senghan. Tanyuan constantly repented and confessed his past karma to Senghan, fearing that due to karmic conditions he would ultimately fail to evoke a response. Senghan repeatedly encouraged and urged him not to be indolent. On the sixteenth day of the second month of the tenth year (433 CE), after the nocturnal chanting of the scriptures had ended and the assembly of monks was already asleep, during the fourth watch he suddenly chanted aloud: "Sing and chant! Sing and chant!" Senghan, startled, asked him about it. Tanyuan said: "I see the Buddha's body of golden color, equal in size and shape to the processional images of today, with golden light surrounding his body and floating flames rising more than a zhang high. Banners and flowers accompany him in attendance, filling the empty sky; its exquisite beauty is supreme, beyond all words and description." Tanyuan was staying in the west wing at the time, and he said: "The Buddha came from the west, turned around to face west, and stands waiting, calling for me to go swiftly." Formerly, Tanyuan was constantly frail and panting, barely showing signs of breath; this night he was vigorous and joyful, his expression stirred. He immediately got up, washed his hands, and Senghan scattered incense into his hands and took garden flowers to scatter toward the Buddha from afar. His mother said to Tanyuan: "If you go now, do you have no thought for me?" Tanyuan said nothing. Shortly thereafter, he lay down completely. Since the family had long had faith, hearing of this divine anomaly, they were all joyful and solemn, without great sorrow or fear. At the fifth watch, Tanyuan suddenly passed away. A fragrance lingered in the residence for several days before subsiding. (The four accounts above are taken from the *Mingxiang ji*.)

15.29

During the Liang, Shi Fayue of Zhengjue Temple in the capital was a śramaṇa of pure discipline. At the end of the Qi, he first served as a monastic leader, residing at Zhengjue Temple in the capital; he earnestly cultivated merit, and the fourfold assembly turned to him. Yue once heard that at the Songwang Temple in Pengcheng there was an eighteen-foot golden image made by Wang Zhongde, Senior General of Chariots and Cavalry and Regional Inspector of Xu Province under the Song, whose craftsmanship in its radiance and marks was praised as the finest west of the river. Whenever calamity or misfortune was portended within the province, or when monks and nuns were about to be unjustly afflicted with blame, the image would sweat; the quantity of the sweat corresponded to the severity of the disaster. In the beginning of the Taishi reign era of the Song (465 CE), when Pengcheng fell under the northern invaders, they wished to move the image together, employing up to ten thousand men, but in the end could not move it. In the early Qi, leading several commanderies of the province, they wished to raise a righteous revolt to submit southward, and also forced the community of monks to help defend the encampments and trenches. At that time, the enemy commander, the Duke of Lanling, attacked and overran this camp and captured the śramaṇas. Thereupon, he took into custody all the men of the Way from the two provinces, confined them within a garden, and submitted a memorial to the puppet court, falsely accusing them of abetting the rebellion. At that time, the image sweated so profusely that the entire hall was damp. At the time, the puppet Prince of Liang, Qian, garrisoned at Pengcheng, also had some measure of faith and reverence; he went in person to the image and ordered people to wipe it, but as soon as it was wiped, it sweated again, never stopping. The prince then burned incense, bowed in homage, and sincerely made a vow: "The monks are blameless; this disciple shall personally protect them and not allow them to suffer calamity. If our hidden sincerity evokes a response, may the sweating cease as soon as I wipe it." Thereupon, he wiped it with his own hand, and as it was wiped, it dried immediately. The prince submitted a detailed memorial of the matter, and the monks were pardoned and released. Having joyfully witnessed this divine anomaly, Yue made a vow to behold and revere it, but because border restrictions blocked the way, he had no means of fulfilling it. Furthermore, formerly Emperor Ming of the Song had attempted to cast an eighteen-foot golden image, but after four castings it did not succeed, so he altered it to fourteen feet. Yue, together with the śramaṇa Zhijing of Baima Temple, led people with common affinities, wishing to recast an eighteen-foot image of Immeasurable Life to realize his aspiration. When they first began gathering gold and copper, the turmoil at the end of the Qi ensued, causing further delay. Only at the beginning of the Liang did they report the matter to the throne; an edict was issued granting permission and providing aid to fashion the halo and pedestal, with master artisans and materials supplied as needed. On the third day of the fifth month in the eighth year of the Tianjian reign era of the Liang (509 CE), the casting of the Buddha body at the intended scale was begun at the Xiaozhuangyan Temple. Forty thousand catties of molten copper were poured and exhausted, yet it had not even reached the chest. The common people contributed copper in quantities beyond reckoning, throwing it into the furnaces, yet as it was cast, the mold remained unfilled, just as before. They dispatched a courier to report this to the throne, and an edict granted three thousand catties of merit copper. Just as the imperial palace began measuring and sending it out, by the image there was already seen a sheep-drawn carriage with an imperial messenger delivering copper beside the furnace. Thereupon the molten stream flowed, and with a single casting, it was filled to completion. In the space of an instant, both person and carriage vanished. Only when the palace's copper arrived did they realize that what had just been delivered was truly a divine resonance. The craftsmen leapt for joy, and clerics and laypeople praised it. When the mold was opened and measured, it had risen to nineteen feet, yet its radiance and marks were not defective. Furthermore, there were two large coins still visible on the robe's sash that had completely failed to melt, and none could fathom why this was so. Formerly, the measured forty thousand catties of copper should have been more than sufficient, and even with the subsequent addition of three thousand, by calculation it was still insufficient; yet the auspicious miracle mysteriously transpired beyond human calculation. Thus one knows that divine principles communicate obscurely and are hardly the work of human effort. When the clay core of the image was first completed, the bhikṣu Daozhao often repented and worshipped at night, when he suddenly saw the clay model shining with dazzling clarity; gazing at it closely for a long time, he realized the wonder of the divine light. Three days after the casting, before the mold was opened, there was the Dhyāna Master Daodu, a monk of pure integrity, who donated his seven-strip kāṣāya to help defray the cost of opening the crown of the head. Shortly thereafter, from afar he saw two monks kneeling and opening the image's topknot; when he drew close to look, they suddenly vanished. At that time, the two monks Yue and Jing passed away in succession, and an edict entrusted the affairs of the image to Sengyou of Dinglin [Temple]. On the twenty-sixth day of the ninth month of that year, the image was moved back to Guangzhai Temple. It had not rained that month and there was considerable dust; when day broke and the image was about to be moved, that night light clouds gathered overhead and a gentle rain moistened the ground. Sengyou was walking mindfully around the image, thinking of the weather, when from afar he saw flames of light rising and falling beside the image like lamps and candles, and he heard the sounds of repentance and prostration; entering through the door to look closely, they all suddenly blazed up together. Jiang Xiaosun, the temple guard, also witnessed this together with him. That night, merchants on the Huai River all heard under the great boat pontoon commands urging the repair of the bridge, sounding like hundreds of voices. Thus it was known that the gravity of this divine vessel could hardly have been moved by humans alone. Later, when the halo and pedestal were cast, there were also auspicious omens of fragrant breezes. To the east of the Pamirs (Onion Range), among golden images, this one stands supreme. (The two accounts above are taken from the *Liang Gaoseng zhuan*.)

15.30

During the Sui dynasty, there was an image of Amitābha Buddha and fifty bodhisattvas, which was an auspicious image from Tianzhu (India) in the Western Regions. Tradition relates that in the past, a five-superknowledge bodhisattva of the Kukkuṭārāma Temple in Tianzhu went to the Land of Peace and Sustenance (Sukhāvatī) to implore Amitābha Buddha: "The sentient beings of the Sahā world wish to be born in the Pure Land, but having no physical images of the Buddha, they have no means to arouse the power of their vows. We pray that you deign to grant our request." The Buddha said: "Go ahead, and I shall manifest there shortly." By the time the bodhisattva returned, the image had already arrived: one Buddha and fifty bodhisattvas, each seated upon a lotus blossom on a tree leaf. The bodhisattva took the leaves and painted copies wherever he went, circulating them far and wide. Emperor Ming of the Han, moved by a dream, dispatched envoys to seek the Dharma, and thus obtained Kāśyapa Mātaṅga and others, who arrived in Luoyang. Later, Mātaṅga's nephew became a śramaṇa, carried this auspicious image to this land, and painted it wherever he went. Before long, he returned west carrying the image, so this painting was not very widely circulated. Since the Wei and Jin dynasties, long years had passed, and having also undergone the destruction of the Dharma, scriptures and images were lost and eradicated; this auspicious trace was nearly extinguished. When Emperor Wen of the Sui promoted the teaching, there was the śramaṇa Mingxian, who obtained a copy of this from Dharma Master Daozhang of the Northern Qi; its origin narrative matched the tradition. Therefore, copies were made and circulated throughout the realm. At that time, there was a Northern Qi painter named Cao Zhongda, originally from the country of Cao, who was skilled in painting and exquisitely captured the Indian forms; his copies of western auspicious images were praised throughout the capital. Therefore, today the south-facing walls of temples are all painted according to his authentic models. (The one account above is taken from the *Xiyu chuanji*.)

15.31

During the Sui dynasty, the monk Huihai of Anle Temple in Jiangdu was surnamed Zhang in secular life, a native of Wucheng in Qinghe. He was well versed in the sūtras and treatises, yet took the Pure Land as his principal practice, concentrating his mind to bring about a sympathetic response. Suddenly, the monk Daoquan of Qizhou arrived carrying an image of Amitāyus, saying that it had been painted by a bodhisattva endowed with the five supernatural powers from the Kukkuṭārāma monastery in India, who had ascended through the air to that Realm of Peace and Joy and depicted the Buddha’s countenance. Because this accord with his long-held devotion, Huihai bowed and performed repentance with deep reverence. Seeing the divine light shining brilliantly, he rejoiced at this rare blessing. Thereupon he copied the image with earnest devotion, vowing to be born in that land and keeping it in mind till the end of his days. At night he suddenly arose, turned westward to bow as was his custom, and upon finishing sat cross-legged. At dawn he passed away, his complexion serene and calm, as if his spirit were still present. In the fifth month of the fifth year of the Daye era, having fallen slightly ill, he sat cross-legged facing west as usual, and passed away at dawn at the age of sixty-nine.

15.32

During the Tang dynasty, the monk Dao’ang of Hanlingshan Temple in Xiangzhou was of an uncertain surname, a native of Weijun. Practicing faith and upholding the essentials of the doctrine, his spiritual demeanor was pure and lucid; solitary in his uncommon discipline, he stood lofty beyond worldly bounds. His insightful understanding matured early, scarcely needing further awakening. He set his resolve upon the Western Land, vowing to be born in Sukhāvatī. Later, knowing his life had reached its term, he gave advance notice to those connected with him that in the beginning of the eighth month he would come to take his leave. When the appointed month arrived, he had no illness at all. Asking whether the time for the midday meal had arrived, as the sun reached mid-sky he mounted the high seat. His body held wondrous signs, and the incense burner gave forth an extraordinary fragrance. Guiding the fourfold assembly, he transmitted the bodhisattva precepts, his words and reasoning so urgent and essential that the listeners felt shame in their hearts. At that time the sevenfold assembly surrounded him, partaking of the leftover flavor of his teachings. Dao’ang lifted his gaze and looked high up, whereupon he saw celestial beings milling about, with strings and pipes in dense harmony; among them was a clear sound, mournful and delicate when heard from afar. The celestial multitude proclaimed with a clear, loud voice to the assembly: 'The musical sounds of Tuṣita Heaven have descended to welcome you.' Dao’ang said: 'The heavenly realm is the root of birth and death; it has never been my wish. I have always prayed for the Pure Land; how could this sincerity fail to attain its aim?' Having spoken, he saw the heavenly music ascend and vanish in an instant, and then beheld fragrant flowers and musicians from the West filling the void like clustered clouds, billowing forth and circling above his head. The entire assembly saw it. Dao’ang said: 'May the great assembly dwell well; now the spiritual signs of the West have come to welcome me, and it is necessary that I depart.' Having finished speaking, the incense burner was seen to slip from his hand, and he passed away right upon the high seat. He died at Baoying Temple at the age of sixty-nine, in the eighth month of the seventh year of the Zhenguan era. Monastics and laypeople grieved intensely, and onlookers were like a mountain. As they lifted and carried him to prepare for the encoffining and funeral, characters such as 'Hall of Universal Radiance' arose beneath his feet. He was taken back to Mount Hanling, where a cave was excavated to house him; after a whole spring had passed, his body had not decayed, sitting firmly as before. Furthermore, on an evening when he mounted the seat to lecture, the sky was overcast and dark, and there had never been any lamp or candle; Dao’ang raised his palm high, and an extraordinary light burst forth, illuminating the hall. The assembly beheld this auspicious omen and wondered where it came from. Dao’ang said: 'This light is always in my hand; what is there to wonder at?' If one had not united with the spiritual truth of the Way, and if one’s practice had not tallied with that of the neighboring sages, how could such an auspicious response be displayed?

15.33

During the Tang dynasty, the monk Shanzhou of Jingying Temple in the Western Capital was a native of Yingzhou. He was well versed in the sūtras and treatises, excelling particularly in the Mahāparinirvāṇa-sūtra; his eloquence and responsiveness in lectures made him foremost in the realm. At the age of seventy-one, when first taken ill near the end of his life, he said to his disciples: 'Throughout my life, correct faith has dwelt in my heart, and towards the Buddha’s doctrine I have never had a slighting thought. I do not worry about failing to be born in the Pure Land.' He immediately ordered his quarters swept clean and incense burned in solemn expectation. After being confined to bed for many days with illness, he suddenly sat up on his own, joined his palms, and said to his attendants: 'Make a seat for the World-Honoured One to sit.' Then he said aloud: 'The World-Honoured One has come. Shanzhou now repents with shame.' After a long while like this, he said: 'The World-Honoured One has departed,' and bowed low as if seeing him off. Lying back down, he said: 'Amitābha Buddha came just now; did you not see him? Soon I shall depart.' Shortly after speaking, he died. (The preceding three verifications are from the Tang Gaoseng zhuan).

15.34

Fayuan zhulin, Fascicle Fifteen

Linked texts (1)

法苑珠林 — 道世, Classical Chinese