Records of Pure Land Sages (Part 1)

(Note: Below are five true stories of patriarch, Dharma Masters, and monks who were successfully reborn in the Western Pure Land of Ultimate Bliss.)

………………………………………………

#1 – Huiyuan (First Patriarch of the Pure Land School in China)

Huiyuan, whose secular surname was Jia, was from Loufan in Yanmen (present-day Dai County, Shanxi). From childhood, he was fond of learning and never grew weary of it. He acquired broad knowledge in many fields and became thoroughly versed in the Six Classics, especially excelling in the teachings of Zhuangzi and Laozi. At that time, the Dharma Master Dao’an had established a monastery at Mount Heng in the Taihang Mountains, and Huiyuan went there to take refuge under him. While listening to Dharma Master Dao’an expound the Prajna Sutra, he suddenly attained profound insight. He therefore shaved his head, left the household life, and studied under Dao’an.

Huiyuan diligently contemplated and recited the sutras day and night without ever relaxing his efforts. Dao’an praised him, saying, “The one who will spread the Buddha Dharma throughout the land of China will surely be Huiyuan.”

In the sixth year of the Taiyuan era of Emperor Xiaowu of the Eastern Jin Dynasty (381 CE), Huiyuan passed through Xunyang. Seeing that Mount Lu was vast, peaceful, and well suited for cultivation, he decided to settle there and established a monastery called Longquan Monastery.

At that time, Huiyuan’s fellow disciple, the Dharma Master Huiyong, had already settled at Xilin Monastery on the western side of Mount Lu and wished to invite Huiyuan to live there with him. However, as Huiyuan’s fellow cultivators and disciples gradually increased in number, Xilin Monastery became too small to accommodate them. Therefore, the governor Huan Yi built another monastery for Huiyuan on the eastern side of Mount Lu, which came to be known as Donglin Monastery. Huiyuan then led the assembly in the practice of the Buddha Dharma. He had a pond excavated and lotus flowers planted. Above the pond, he erected a twelve-petaled lotus water clock that turned with the movement of the flowing water. It was marked with the divisions of day and night to regulate the periods for walking meditation and cultivation. From that time onward, one hundred and twenty-three scholars from all directions, possessing pure faith, heard of Huiyuan’s lofty virtue and noble conduct and came to join him. Huiyuan said, “Now that you gentlemen have come here to cultivate the path, could it be that you have no aspiration to be reborn in the Pure Land?” Therefore, he respectfully commissioned images of the Three Sages of the Western Pure Land, built a hall to establish the Lotus Society, and asked Liu Yimin to compose a vow, which was engraved on stone.

At that time, Wang Qiaozhi and several others also composed poems on the Buddha-Recitation Samadhi to express their aspiration for rebirth in the Pure Land. Huiyuan wrote a preface for them:

“What is samadhi? It is the single-minded concentration of thought and tranquil contemplation. When the mind is single-pointed, its thoughts are unified and free from distraction. When contemplation is tranquil, the mind becomes clear and serene, and the spirit bright and luminous. When the mind is clear and serene, wisdom awakens, enabling one to perceive with clarity. When the spirit is bright and luminous, there is no subtle or profound principle that cannot be thoroughly understood. Single-minded concentration and tranquil contemplation are the means by which one accords with the true reality. Through them, one realizes the One True Dharma Realm while simultaneously giving rise to the wondrous function of liberating sentient beings.”

However, among the many kinds of samadhi taught by all the Buddhas, each with its own name, the one whose benefits are the highest and whose practice is the easiest to enter and advance in is Buddha-recitation. Why is this so? Because the one who has fully realized all inconceivable and profound truths, and has reached the most tranquil and inconceivable state, is honored as the Tathagata. Having realized the wondrous essence of reality, the Tathagata also responds according to conditions, adapting skillfully without fixed methods. Thus, those who enter the Buddha-Recitation Samadhi naturally forget discriminating thoughts. In response to external objects, their minds reflect everything like a clear mirror. Since the mind that reflects all phenomena is pure and luminous, its inner purity and outward illumination merge into one, and all appearances manifest according to the pure awakened nature. This state cannot be attained through conditioned faculties such as hearing or sight, yet the awareness that underlies hearing and seeing continues to function wondrously. The luminous awareness then reveals itself as perfectly clear, pure, and undefiled. Within this inherently complete body of pure radiance, the subtle and fundamental sound of Amitabha Buddha’s name resonates with the perfectly illuminating and pure Tathagatagarbha mind. At that very moment, all attachments and emotional clinging dissolve, and the unborn and undying true nature instantly becomes manifest. If this were not the most profound and supreme skillful means in the world, how could such a state be attained?

Therefore, worthy practitioners such as Wang Qiaozhi, who faithfully practiced according to the Buddha’s teachings, understood that this was the essential gateway embracing the entirety of the Buddha Dharma. They also realized that human life is brief and may end at any moment, fearing that they had not yet accumulated sufficient provisions for liberation from birth and death. Thus they cleansed their minds of discriminating thoughts and dwelt peacefully in the Dharma hall. They maintained proper conduct, aroused vigorous resolve, and clearly recognized the destination of their future rebirth. At night they cultivated diligently, forgetting sleep, and at dawn they arose to continue their practice with unwavering single-mindedness. By directing their entire aspiration toward this ideal cultivation, they would certainly attain the goal of liberation taught in the Three Vehicles. Above, they relied upon Amitabha Buddha’s compassionate guidance to transcend the three immeasurable kalpas at once. Together with their fellow cultivators, they encouraged and supported one another toward rebirth in the Pure Land. Below, they guided those who were timid or lacked faith and aspiration, encouraging them from behind to advance diligently toward rebirth in the Pure Land. When one reads the poems on the Buddha-Recitation Samadhi composed by Wang Qiaozhi and the others from this perspective, how could they be regarded as nothing more than literary expressions of personal emotion?

Because the collection of Buddhist scriptures in the Jiangdong region was incomplete, Huiyuan sent his disciples across the Congling Mountains to obtain many Sanskrit manuscripts, which they then brought back to the Guanzhong region. At that time, nearly one hundred volumes of sutras and Vinaya texts circulating from Mount Lu came through Huiyuan’s efforts. Huiyuan also wrote the Treatise on the Nature of Dharma (Faxing Lun) to explain the principle of the permanence of Nirvana. When the great master Kumarajiva read it, he praised it, saying, “Although those living in this remote land have not yet seen the definitive Mahayana sutras, this work nevertheless accords perfectly with the ultimate meaning of the Buddha Dharma.”

Master Huiyuan lived on Mount Lu for thirty years. During that entire time, he never set foot in the secular world. With single-minded resolve, he cultivated the Pure Land path, peacefully contemplating Amitabha Buddha and the Land of Ultimate Bliss. He beheld the Three Sages of the Western Pure Land on three occasions, yet because of his calm and humble character, he never spoke of these visions to others.

On the night near the end of the seventh lunar month in the twelfth year of the Yixi era of Emperor An of the Eastern Jin Dynasty (416 CE), while at the stupa east of the Prajna Terrace, Huiyuan emerged from samadhi and beheld Amitabha Buddha. The Buddha’s vast body filled the entire sky. Within the pure circular halo appeared innumerable transformation Buddhas, while Avalokitesvara Bodhisattva and Mahasthamaprapta Bodhisattva stood attending on either side. He also saw the radiant waters of the Land of Ultimate Bliss dividing into fourteen streams, flowing upward and downward while proclaiming the Dharma of suffering, emptiness, impermanence, and non-self. Amitabha Buddha said to him, “Because of the power of My Original Vow, I have come to comfort you. In seven days you will be born in My Land of Ultimate Bliss.” Huiyuan also saw Buddhayasas, Huichi, Huiyong, Liu Yimin, and others from the Lotus Society who had already been reborn in the Western Pure Land. Standing beside Amitabha Buddha, they bowed to Huiyuan and said, “Master, you first gave rise to this aspiration. Why have you come so late?”

Huiyuan then told his disciples Fajing and Huibao, “From the time I first settled on Mount Lu until now, I have seen the Three Sages of the Western Pure Land three times during these years. Today I have seen them once again. My rebirth in the Pure Land is now certain beyond doubt.” He therefore composed his final instructions. On the sixth day of the eighth lunar month, he sat upright and peacefully entered Nirvana at the age of eighty-three.

Huichi

Huichi was Huiyuan’s younger brother, born of the same mother. Together with Huiyuan, he studied under the great master Dao’an and thoroughly learned the Buddhist scriptures. He was likewise renowned for his lofty virtue. During the Long’an era of Emperor An of the Eastern Jin Dynasty, he bade farewell to his elder brother Huiyuan and traveled to Sichuan. The two brothers made a mutual vow that they would both be reborn in the Pure Land. Huichi resided at Longyuan Monastery in Pixian, where he widely propagated the Buddha’s teachings. In the eighth year of the Yixi era of Emperor An of the Eastern Jin Dynasty (412 CE), he peacefully passed away at the age of seventy-six. Before his passing, he instructed his disciples to uphold the Vinaya strictly and devote themselves wholeheartedly to the Pure Land Dharma Door, among other teachings.

#2 – Eastern Jin Dynasty — Huiyong

Huiyong, whose secular surname was Pan, was from Henei in Hebei. He left the household life at the age of twelve and became a disciple of the monk Zhu Tanxian. He first practiced meditation on Mount Heng and later, together with Master Huiyuan, took refuge under the Dharma Master Dao’an.

In the early years of the Taiyuan era of Emperor Xiaowu of the Eastern Jin Dynasty (376 CE), Huiyong came to Mount Lu. The governor Tao Fan donated his own residence, which became Xilin Monastery, and invited Huiyong to reside there.

In his daily life, Dharma Master Huiyong wore coarse cloth robes and lived on simple food. With single-minded resolve, he constantly turned his awareness inward to contemplate his own mind. His face always bore a gentle smile, and his words never caused harm to any living being.

On the mountaintop, he built a small thatched hut where he frequently practiced meditation. Those who visited the hut often noticed a wonderful fragrance, and for this reason the place became known as “Fragrant Valley.” A tiger also lived on the mountaintop together with the master. Whenever visitors arrived, he would simply send the tiger away.

Huiyong was always strict in observing the precepts, diligent in ascetic practice, and firmly vowed to be reborn in the Land of Ultimate Bliss.

In the tenth year of the Yixi era of Emperor An of the Eastern Jin Dynasty (414 CE), he became ill. One day, he suddenly straightened his robes and looked for his shoes, preparing to stand up. The assembly asked him why. He replied, “The Buddha has come!” Having spoken these words, he passed away and was reborn in the Pure Land at the age of eighty-three. A wondrous fragrance filled his room and remained for seven days before gradually fading away.

……………………………………………

#3 – Eastern Jin Dynasty — Sengxian

Sengxian, whose secular surname was Fu, was from Beidi. He was steadfast in diligently cultivating all wholesome practices and observing the precepts. He regularly recited the Buddhist scriptures and practiced meditation, often living alone in the mountains and forests, where he would sometimes remain absorbed in samadhi for several days at a time.

Toward the end of the Taixing era of Emperor Yuan of the Eastern Jin Dynasty (321 CE), he traveled south to the Jiangsu region to spread the Buddha Dharma. He visited many renowned mountains and monasteries, while continuing his longstanding practice of sutra recitation and meditation.

Later, he became seriously ill, and his illness lingered for a long time. He then devoted himself wholeheartedly to mindfulness of Amitabha Buddha and contemplation of the Western Land of Ultimate Bliss. Because his sincerity was profound and unwavering, he eventually beheld Amitabha Buddha and received the Buddha’s radiant light, which touched his body. Immediately, all the physical and mental suffering he had been enduring completely disappeared.

That very night, he arose and bathed. Afterwards, he told his fellow cultivators and the disciples who had been caring for him about everything he had seen and experienced. He also earnestly instructed them that the causes and results of sincerely practicing the Pure Land Dharma Door are absolutely true and never false.

At dawn, he sat upright peacefully and passed away, attaining rebirth in the Pure Land. A wonderful fragrance filled his room and remained for more than ten days before gradually fading away.

………………………………………………….

#4 – Eastern Jin Dynasty — Huiqian

Huiqian, whose secular surname was Huangfu, was from Beidi. He left the household life while still young and strictly upheld the precepts. His resolve and integrity were unwavering. He lived on Mount Lu for more than ten years.

In the early years of the Yixi era of Emperor An of the Eastern Jin Dynasty (405 CE), he went to Jiaxiang Monastery in Shanyin, Shanxi, where he devoted himself to cultivation while guiding and teaching others. He practiced strict self-discipline, cultivated diligently through austerities, and led the assembly by his own example.

Five years later, he became bedridden with illness. Knowing that the end of his life was approaching, he single-mindedly contemplated Amitabha Buddha of the Western Land of Ultimate Bliss and sincerely prayed for Avalokitesvara Bodhisattva to protect and receive him.

At that time, in the North Monastery of Shanyin, there was a bhikkhuni (nun) named Jingyan, who possessed great virtue and strictly observed the precepts. One night she dreamed that Avalokitesvara Bodhisattva entered through the western city gate. The Bodhisattva radiated pure light and possessed a magnificent appearance. His boundless radiance outshone the sun and moon, while banners, streamers, fragrant flowers, and jeweled canopies accompanying him were all adorned with the Seven Treasures.

Bhikkhuni Jingyan respectfully bowed to Avalokitesvara Bodhisattva and asked, “May I ask where the Great Bodhisattva is going?”

The Bodhisattva replied, “I am going to Jiaxiang Monastery to receive Master Huiqian.”

Huiqian himself had also previously beheld a vision of Avalokitesvara Bodhisattva.

Although Huiqian’s illness was severe and prolonged, his spirit and complexion remained as vigorous as when he had been in good health. At the time of his passing, those attending him all perceived a wonderful fragrance. Shortly afterward, he peacefully entered Nirvana and was reborn in the Pure Land. Whether monastic or lay, everyone who personally witnessed or later heard of these events expressed admiration and deep respect.

…………………………………………………

#5 – Eastern Jin Dynasty — Sengji

Sengji’s family background is unknown. He once entered Mount Lu and studied the Buddha Dharma under Master Huiyuan. He thoroughly understood the essential principles of the Dharma. Shortly after reaching the age of thirty, he descended from the mountain and began giving public lectures on the sutras in the cities, repeatedly serving as the chief lecturer for the monastic community.

Master Huiyuan praised him, saying, “The one who will join me in propagating the Mahayana Dharma will surely be you.”

Later, Sengji became gravely ill. He therefore sincerely aspired to be reborn in the Pure Land and devoted himself wholeheartedly to contemplating the form of Amitabha Buddha. Master Huiyuan gave him a candle and said, “With single-minded concentration, contemplate Amitabha Buddha and the Land of Ultimate Bliss.”

Sengji then held the candle while leaning against a table, concentrating on the Buddha without the slightest distraction. He also requested the assembly of monks to recite the Infinite Life Sutra for him.

During the fifth watch of the night, Sengji handed the candle to his disciple Yuanbi and instructed him to carry it while walking meditation continued with the assembly. Sengji then lay down briefly to rest. Soon afterward, he dreamed that he himself was holding a candle and flying through the sky. He saw Amitabha Buddha receive him and place him upon the Buddha’s palm, from which he was taken throughout the worlds of the ten directions. He then suddenly awoke and joyfully exclaimed, “After only one night of contemplation and mindfulness, I have already been received by Amitabha Buddha. I now realize that this physical body is merely a temporary combination of the four great elements, and all the pain and suffering of my illness have completely disappeared.”

On the following night, he suddenly rose to his feet and gazed into the sky as though seeing someone. He then told his disciple Yuanbi, “The Buddha has come. I am going to be reborn.”

Having spoken these words, he turned toward the west and peacefully passed away. Although it was the height of the hot summer, after three days his body showed no signs of decay, and a rich, wonderful fragrance filled the room. He was forty-five years old.

(Note: If you want to be reborn in the Western Pure Land of Ultimate Bliss, get a prayer beads and diligently, persistently, and consistently chant Amitabha Buddha’s name every single day until the moment you pass away. You will surely attain liberation from the cycle of birth and death in the six realms of reincarnation! But your heart must always be with Amitabha Buddha. Keep him in your mind at all times, especially at the moment when you are about to pass away.)

…………………………………..