讚地藏菩薩偈

稽首本然淨心地。 無盡佛藏大慈尊。 南方世界湧香雲。 香雨花雲及花雨。

寶雨寶雲無數種。 為祥為瑞徧莊嚴。 天人問佛是何因。 佛言地藏菩薩至。

三世如來同讚歎。 十方菩薩共歸依。 我今宿植善因緣。 稱揚地藏真功德。

忉利天宮神通品第一

如是我聞：

一時佛在忉利天， 為母說法。 爾時十方無量世界， 不可說，不可說， 一功諸佛，及大菩薩摩訶薩， 皆來集會， 讚歎釋迦牟尼佛， 能於五濁惡世，現不可思議，大智慧神通之力，調伏剛強眾生， 知苦樂法。 各遣侍者， 問訊世尊。

是時如來含笑，
放百千萬億大光明雲 ， 所謂大圓滿光明雲 ， 大慈悲光明雲 ， 大智慧光明雲 ，大般若光明雲 ， 大三昧光明雲 ， 大吉祥光明雲 ， 大福德光明雲， 大功德光明雲，大歸依光明雲，大讚歎光明雲，放如是等，不可說光朋雲已，又出種種微妙之音。

所謂：
檀波羅蜜音， 尸波羅蜜音，羼提波羅蜜音， 毗離耶波羅蜜音， 禪波羅蜜音， 般若波羅蜜音， 慈悲音， 喜捨音， 解脫音， 無漏音， 智慧音， 大智慧音， 師子吼音， 大師子吼音， 雲雷音， 大雲雷音， 出如是等不可說，不可說音已，

娑婆世界， 及他方國土， 有無量億天龍鬼神， 亦集到忉利天宮， 所謂四天王天，忉利天， 須燄摩天， 兜率陀天， 化樂天， 他化自在天，梵眾天， 梵輔天， 大梵天， 少光天， 無量光天， 光音天， 少淨天， 無量淨天 ，徧淨天， 福生天， 福愛天， 廣果天， 無想天， 無煩天，無熱天， 善見天， 善現天， 色究竟天， 摩醯首羅天， 乃至非想非非想處天， 一切天眾， 龍眾，鬼神等眾， 悉來集會。

復有他方國土，及娑婆世界， 海神、 江神、 河神、 樹神、 山神、 地神、 川澤神、苗稼神、 畫神、 夜神、 空神、 天神、 飲食神、 草木神、 如是等神， 皆來集會。

復有他方國土， 及娑婆世界， 諸大鬼王，

所謂：

惡目鬼王， 噉血鬼王， 噉精氣鬼王， 噉胎卵鬼王， 行病鬼王， 攝毒鬼王， 慈心鬼王， 福利鬼王， 大愛敬鬼王 ，如是等鬼王， 皆來集會。

爾時釋迦牟尼彿， 告文殊師利法王子菩薩摩訶薩：
『汝觀是一切諸佛菩薩， 及天龍鬼神，此世界， 他世界， 此國土， 他國土， 如是今來集會， 到忉利天者， 汝知數不？』

文殊師利白彿言： 『世尊！ 若以我神力， 千劫測度， 不能得知。』

佛告文殊師利： 『吾以佛眼觀故， 猶不盡數。 此皆是地藏菩薩久遠劫來， 已度、當度、 未度； 已成就、 當成就、 未成就。 』

文殊師利白佛言：
『世尊！我已過去久修善根， 證無礙智，聞佛所言， 即當信受。 小果聲聞，天龍八部， 及未來世諸眾生等， 雖聞如來誠實之語， 必懷疑惑。 設使頂受。 末免興謗。 唯願世尊， 廣說地藏菩薩摩訶薩，因地作何行？ 立何願？ 而能成就不思議事。 』

佛告文殊師利：
『譬如三千大千世界 ，所有草木叢林， 稻麻竹葦， 山石微塵， 一物一數， 作一恆河； 一恆河沙， 一沙一界， 一界之內， 一塵一劫；一劫之內， 所積塵數， 盡充為劫， 地藏菩薩證十地果位以來， 千倍多於上喻， 何況地藏菩薩在聲聞 ，辟支佛地。文殊師利，此菩薩威神誓願，不可思議 。 若未來世， 有善男子，善女人， 聞是菩薩名字， 或讚歎， 或瞻禮， 或稱名， 或供養，乃至彩畫刻鏤，塑漆形像，是人當得百返生於三十三天， 永不墮惡道。文殊師利！ 是地藏菩薩摩訶薩，於過去久遠，不可說，不可說劫前，身為大長者子。時世有佛， 號曰師子奮迅具足萬行如來。時長者子，見佛相好， 千福莊嚴， 因問彼彿：

「作何行願， 而得此相？」

時師子奮迅具足萬行如來，告長者子：「欲證此身，當須久遠度脫一切受苦眾 生。」

文殊師利！ 時長者子，因發願言：「 我今盡未來際。不可計劫， 為是罪苦六道眾 生， 廣設方便， 盡令解脫， 而我自身，方成佛道。 」

以是於彼佛前，立斯大願， 于今百千萬億那由他，不可說劫，尚為菩薩。 又於過去，不可思議阿僧衹劫， 時世有佛， 號曰覺華定自在王如來，彼彿壽命，四百千萬億阿僧衹劫。像法之中， 有一婆羅門女， 宿福深厚， 眾所欽敬。 行住坐臥 ，諸天衛護。 其母信邪， 常輕三寶。是時聖女，廣設方便， 勸誘其母，令生正見； 而此女母， 未全生信， 不久命終， 魂神墮在無間地獄。時婆羅門女， 知母在世，不信因果， 計當隨業，必生惡趣。 遂賣家宅。 廣求香華。 乃諸供具， 於先佛塔寺，大興供養。 見覺華定自在王如來， 其形像在一寺中， 塑畫威容。端嚴畢備。時婆羅門女， 瞻禮尊容， 倍生敬仰。 私自念言：

「 佛名大覺， 具一切智。 若在世時，我母死後， 儻來問佛， 必知處所。」

時婆羅門女， 垂泣良久 ，瞻戀如來。 忽聞空中聲曰：

「泣者聖女！勿至悲哀。 我今示汝母之去處。」 婆羅門女合掌向空， 而白空曰：「是何神德，寬我憂慮！ 我自失母以來， 畫夜憶戀，無處可問， 知母生界。」

時空中有聲，

再報女曰：「 我是汝所瞻禮者：過去覺華定自在王如來。 見汝憶母， 倍於常情眾生之分， 故來告示。 」婆羅門女，聞此聲已， 舉身自撲， 肢節皆損。 左右扶持， 良久方蘇，

而白空曰：「願佛慈愍， 速說我母生界。 我今身心，將死不久。」 時覺華定自在王如來，

告聖女曰：「汝供養畢， 但早返舍， 端坐思惟吾之名號， 即當知母所生去處。」

時婆羅門女，尋禮佛已，即歸其舍。 以憶母故， 端坐念覺華定自在王如來。 經一日一夜，忽見自身，到一海邊。其水涌沸， 多諸惡獸，盡復鐵身。飛走海上，東西馳逐 。見諸男子女人， 百千萬數， 出沒海中， 被諸惡獸，爭取食噉。 又見夜叉，其形各異， 或多手多眼， 多足多頭，口牙外出， 利刃如劍， 驅諸罪人， 使近惡獸。復自搏攫，頭足相就。其形萬類，不敢久視。時婆羅門女，以念佛力故，自然無懼。

有一鬼王， 名曰無毒，稽首來迎，

白聖女曰：「善哉！菩薩！ 何緣來此？」

時婆羅門女，問鬼王曰：「此是何處？」

無毒答曰：「 此是大鐵圍山， 西面第一重海 。」

聖女問曰：「 我聞鐵圍之內， 地獄在中， 是事實不？」

無毒答曰：「 實有地獄 。」

聖女問曰：「 我今云何得到獄所？」

無毒答曰：「 若非威神， 即須業力， 非此二事， 終不能到 。」

聖女又問：「 此水何緣， 而乃涌沸？ 多諸罪人， 及以惡獸？」

無毒答曰；「 此是閻浮提，造惡眾生， 新死之者， 經四十九日後， 無人繼嗣， 為作功德， 救拔苦難； 生時又無善因， 當據本業，所感地獄， 自然先渡此海。海東十萬由旬， 又有一海， 其苦倍此。彼海之東， 又有一海， 其苦復倍。三業惡因之所招感， 共號業海， 其處是也 。」

聖女又問鬼王無毒曰：「地獄何在？」

無毒答曰：「三海之內， 是大地獄， 其數百千，各各差別。 所謂大者，具有十八。 次有五百， 苦毒無量。 次有千百， 亦無量苦。」

聖女又問大鬼王曰：「我母死來未久，不知魂神當至何趣？」

鬼王問聖女曰：「菩薩之母， 在生習何行業？」

聖女答曰：「我母邪見，譏毀三寶，設或暫信， 旋又不敬。 死雖日淺，未知生。」

無毒問曰：「菩薩之母， 姓氏何等？」

聖女答曰：「我父我母，俱婆羅門種， 父號尸羅善現，母號悅帝利。」

無毒合掌啓菩薩曰：「願聖者卻返本處， 無至憂憶悲戀。 悅帝利罪女，生天以來， 經今三日。 云承孝順之子， 為母設供、修福， 布施覺華定自在王如來塔寺， 非唯菩薩之母， 得脫地獄， 應是無間罪人， 此日悉得受樂，俱同生訖。」

鬼王言畢，合掌而退。

婆羅門女尋如夢歸， 悟此事已， 便於覺華定自在王如來塔像之前， 立弘誓願：

「願我盡未來劫， 應有罪苦眾生， 廣設方便使令解脫。」』

佛告文殊師利：「時鬼王無毒者，當今財首菩薩是。 婆羅門女者，即地藏菩薩是。」

CHAPTER 1 - DIVINE POWER IN TRAYASTRIMSA HEAVEN

Thus I have heard:

At one time, Buddha Sakyamuni appeared in Trayastrimsa Heaven to preach the Dharma for his mother, Lady Maya. At that time, uncountable Buddhas, Bodhisattvas and Mahasattvas from the Ten Directions went there for this instructions. All the Buddhas and Bodhisattvas admired Buddha Sakyamuni for His ability to help all hard and violent living beings learn how to achieve happiness and rid themselves of distress. Every Buddha and Bodhisattva sent their envoys to request the World Honored One’s instructions.

When Buddha smiled, millions of bright clouds appeared. The Bright Cloud of Great Perfect Fullness, The Bright Cloud of Great Compassion, The Bright Cloud of Great Wisdom, The Bright Cloud of Great Prajna, The Bright Cloud of Great Samadhi, The Bright Cloud of Great Refuge, The Bright Cloud of Great Praise and countless others. Following the bright clouds, he also emitted many kinds of wonderful subtle sounds. The Sounds of Contribution, The Sounds of Discipline, The Sounds of Patience, The Sounds of Dauntless Energy, The Sounds of Meditation, The Sounds of Enlightened Wisdom, The Sounds of Benevolence and Compassion, The Sounds of Joyous Giving, The Sounds of Release, The Sounds of No-Outflows, The Sounds of Wisdom, The Sounds of Great Wisdom, The Sounds of Lion’s Roar, The Sounds of Great Lion’s Roar, The Sounds of Thunderclouds, The Sounds of Great Thunderclouds and other endless sounds.

Uncountable billions of heavenly beings, dragons, ghosts and gods from the Saha World and many realms gathered in the Palace of Trayastrimsa Heaven. They came from the Heaven of Four Kings, the Heaven of Trayastrimsa, the Heaven of Suyama, the Heaven of Tusita, the Heaven of Transformation Happiness, the Heaven of Transformation Comfort, the Heaven of Brahma’s Multitudes, the Heaven of Brahma’s Ministers, the Heaven of Great Brahma, the Heaven of Little Light, the Heaven of Endless Light, the Heaven of Light and Sound, the Heaven of Little Purity, the Heaven of Endless Purity, the Heaven of Universal Purity, the Heaven of Blessing Birth, the Heaven of Blessing Love, the Heaven of Many Fruit, the Heaven Without Thought, the Heaven Without Upset, the Heaven Without Heat, the Heaven of Good Views, the Heaven of Good Manifestation, the Heaven of Ultimate Form, the Heaven of Mahesvara, the Heaven of Neither Thought Nor Non-Thought. Numerous gods including the God of Oceans, the God of Rivers, the God of Streams, the God of Trees, the God of Mountains, the God of Earth, the God of Swamps, the God of Grains, the God of Days, the God of Nights, the God of Space, the God of Skies, the God of Food, the God of Grass and so on assembled for this teaching. Many ghost kings from other lands and the Saha World also joined this instruction. The Ferocious Eyes Ghost King, Drinking Blood Ghost King, Absorbing Vitality Ghost King, Embryo Eating Ghost King, Spreading Diseases Ghost King, Collecting Poisons Ghost King, Kind Heart Ghost King, Welfare People Ghost King, Protecting and Respecting People Ghost King and numerous ghost kings all assembled together.

At that time, Buddha Sakyamuni asked Bodhisattva Manjushri, Mahasattva, ” Do you know how many Buddhas, Bodhisattvas, heavenly beings, dragons, ghosts and gods from other lands and worlds are here in the Trayastrimsa Heaven for this instruction?” Manjushri answered, ” World Honored One, even using my divine power for thousands of aeons, I still would not be able to calculate how many are here.” Buddha Sakyamuni said to Manjushri, “Even if I use my Buddha eye, I too cannot calculate them. These multitudes include all whom Bodhisattva Ksitigarbha has released, is releasing, and will release from suffering. That is, these multitudes include all living beings who live in the past, present and future!”
Manjushri said to Buddha, “World Honored One, I have long cultivated good roots and have acquired extensive and profound wisdom. So, as soon as I hear anything the Buddha says, I understand and believe it immediately. However, other living beings may doubt Buddha’s sincere words. They might believe them temporarily but they cannot hold the words in their hearts, and will begin to doubt them and then criticize them, I hope the World Honored One can provide more detailed information about Bodhisattva Ksitigarbha, Mahasattva, and tell us what this Bodhisattva did. What kind of vows did this Bodhisattva make that allowed him to achieve this inconceivable thing?”

Buddha told Manjushri, “As an analogy, it is as if in the thousands of worlds, all the grasses, trees, bushes, straw, hemp, bamboo, reeds, mountains, stones, dust and every object is made into the Ganges River. And each grain of sand in the Ganges River becomes a great world. And each speck of dust in the each world is compared to an aeon. And within those aeons the specks of dust that would accumulate would also become aeons. Increase this amount a thousand times and this is how long Ksitigarbha has maintained the position of the Ten Ground - the highest ground or position that a Bodhisattva can reach. Manjushri, the power from Bodhisattva’s vow is unimaginable. In the future, if there is any good man or good woman who hears this Bodhisattva’s name, who praises, gazes at and worships, who recites the name Bodhisattva Ksitigarbha or make offerings and who paints, engraves, or moulds an image of Bodhisattva Ksitigarbha, he or she will go to that area of Heaven called ‘Thirty-Three Heaven’, more than one hundred times, and will never fall into the evil levels.

“Manjushri, many aeons ago, this Bodhisattva Ksitigarbha, Mahasattva, was the son of a powerful and rich person. At that time, there was a Buddha name ‘Lion-Lightning-Sprint-Vast-Tasks-Complete’ who had a very dignified appearance. The son asked what kind of vow he had made to achieve such a dignified appearance. Buddha Lion-Sprint told the son that if he wanted to have this appearance, he would have to relieve all living beings from suffering and distress. So therefore, Manjushri, he made a vow: “From now on for countless aeons, I will provide all kinds of possible ways to relieve all beings from suffering. I will not become a Buddha until they have all been released from pain.” So, even after such a long time, he still has not become a Buddha and still a Bodhisattva.

“Boundless aeons ago, there was a Buddha who lived on the earth. His name was Enlightenment-Flower-Self-Sufficient King and he had lived for innumerable aeons. During this time of the Dharma-Image Age, there was a girl who was born in the Brahmin caste, and because she had done so many good deeds everybody admired and respected her. Many gods from heavens protected her every move. However, her mother had improper beliefs and did not respect the Triple Gems. She used many ways to convince her mother of the truth of Buddha’s teachings, but her mother died before completely accepting them. Her soul fell into Endless Hell. This daughter knew that her mother who did not believe in cause and effect, resulting in retribution, might have fallen into the evil level because of her karma. To save her mother, this daughter sold all her family possessions and properties to buy flowers and offerings for Buddha. She went to the temple in which there was a shrine to Buddha Enlightenment-Flower Self-Sufficient King, then contributed all her offerings.

“At the temple, gazing at and worshipping the venerable face of Buddha Enlightenment-Flower, this daughter spoke quietly to herself, “Buddha has complete wisdom. If Buddha were still in this world, I would be able to ask him where my mother is.” This daughter cried a long time and gazed tenderly at Buddha. Suddenly, there was a voice in the sky, “Saintly woman, do not grieve too much. I am now going to tell you where your mother is.” The daughter placed both her hands together gratefully and answered, ” Who are you that has come to comfort and relieve me of my anxiety? Since my mother passed away, I think of her day and night. I do not know where I can go to ask about her.” The voice sounded in the sky again, “I am the Buddha you are worshipping, Buddha Enlightenment-Flower Self-Sufficient King. I know you miss your mother more than those ordinary beings. So I come especially to tell you.” The daughter jumped up happily after listening to the words. She jumped so vigorously that she hurt her knees and fainted. After she had revived, she said, “May Buddha be benevolent and compassionate. I know that I will not live long - please tell me where my mother is.” Buddha Enlightenment-Flower Self-Sufficient King said, “After your offerings here, go home and meditate on my name. Then you will know where your mother is.”

The daughter meditated for one day and one night. Unexpectedly, she felt that she had arrived at a shore next to a sea with bubbling, boiling water. Many fierce beasts with iron bodies were flying and running back and forth above the sea. She saw many men and women who were eaten and bitten by evil blood-thirsty animals. She saw many monstrous devils with many hands, eyes, legs or heads. Their teeth grew out of their mouths and were sharp as swords. The devil frightened, chased and seized criminal persons, and twisted their heads and feet together. No one dared to willingly look at these terrifying sights. Because the daughter was meditating on Buddha, she was not afraid of these scenes.

A ghost king named Poisonless greeted this saintly woman and said, “Excellent, Bodhisattva, why are you here?” The Brahmin daughter asked of the Ghost King, “Where am I?” Poisonless answered, “This is the first ocean of the western side of Big Iron-Fence Mountain.” The saintly woman asked, “I have heard that there is a hell inside the Iron-Fence Mountain. Is it true?” Poisonless answered, “Yes, there indeed exists a hell.” The saintly woman asked, “Why am I here?” Poisonless answered, “Only those with either a god’s power or those by their karma come here. If it were not because of these two things, you would not be able to come here.” The saintly woman asked again, “Why does the sea keep boiling? Why are there so many criminal persons and fierce beasts?” Poisonless answered, “These are those beings who committed bad actions in their past lives. If someone dies and no one arranges proper rituals or does good deeds to relieve their suffering during the first forty nine days after death, and he or she did not have any redeeming merits from benevolent actions when alive, he or she will fall into this hell in accordance with his or her own actions. On the way to hell, it is necessary to cross this sea of suffering first. Four million miles to the east of this ocean is another one, where the beings there suffer twice as much as in this ocean. East of this second ocean is another with even more suffering. These areas are called the Karma Oceans, and are caused by the three causes of Karma: body, speech and mind.” The saintly woman asked the ghost king, “Where is hell?” Poisonless answered, “Among these three oceans, there is Big Hell. This Big Hell is divided into hundreds or thousands of hells. Each divided hell is completely different from the others. The reason why this Hell ‘Big’ is that these hells are classified into five hundred or more small hells. Each hell contains endless sufferings. Within these five hundred hells, there are thousands of smaller hells which also contain boundless sufferings.

“The saintly woman asked the ghost king again, “My mother recently died, and I wonder where her soul has gone. The ghost king asked the saintly woman, “Bodhisattva, what did your mother do when she was alive?” She answered, “My mother had improper beliefs and disrespected the Triple Gems. At one time she believed, and then soon after fell into disrespect. Poisonless asked, “Bodhisattva, what is your mother’s name?” The saintly woman responded, “Both my parents are of the Brahmin caste. My father’s name is Sila Sudarshan, my mother’s Yueh Tili. Poisonless placed both hands together and told Bodhisattva, “Please saintly woman, return home and do not be sad. The criminal woman Yueh Tili ascended to heaven three days ago. It is said she was saved by the filial piety of her daughter who made offerings at the temple of Buddha Enlightenment-Flower Self-Sufficient King for the purpose of saving her mother. Not only was your mother released from hell, but also as a result those other criminal persons in Endless Hell have been reborn.” After the ghost king had finished speaking, he placed both his hands together in respect and withdrew.

“Within a short time, the Brahmin daughter woke up as if from a dream. Realizing the truth, she faced the statue of Buddha Enlightenment-Flower Self-Sufficient King and vowed, “May I use the future aeons to establish as many possible ways as I can in order to release from pain all beings who are suffering from their criminal behavior.

Buddha told Manjushri, “The ghost king, Poisonless, is actually a Bodhisattva named Wealthy Leader now. And the Brahmin daughter is the Bodhisattva Ksitigarbha.”

The sutra was first translated from Sanskrit into Chinese in the 7th century A.D., T’ang Dynasty by Venerable Tripiṭaka Master Shikshananda of Khotan in Central Asia. Speaking the Dharma for the sake of his mother, Lady Maya, this Sutra was spoken by Sakyamuni Buddha towards the end of his life to the beings of the Trayastrimsha Heaven as a mark of gratitude and remembrance for his beloved mother. This is also known in Buddhism as the filial piety sutra. It tells the story of Earth Store - (the literal translation of the Bodhisattva’s name in Sanskrit) Boddhisattva’s vows. How in past lives as a filial daughter of a Brahmin woman she saved her mother from Hell by making offerings and cultivation. Later she vowed to save all beings from suffering and is now the Earth Store Bodhisattva.

This Sutra describes the past lives of Bodhisattva Ksitigarbha, his great vow made to that effect by him and the benefit accruing from that vow. The vow is that “if the hell is not yet empty, I vow not to become a Buddha.”

Presented in the form of seemingly mythic dialogue between the Buddha and Bodhisattva Ksitigarbha, the Sutra is fundamentally a teaching concerning karmic retribution, graphically describing the consequences one creates for oneself by committing undesirable actions. This is especially for the benefit of future beings in the Dharma-Ending Age in order to help these beings avoid making the mistakes that will cause them to be reborn in a low condition. With the motivation to help suffering beings always in mind, the Sutra is a discourse given by the Buddha in praise of Bodhisattva Ksitigarbha and his heroic Vow, and of the benefits one can receive from worshipping Bodhisattva Ksitigarbha and by reading the sutra.

“….The reason why this person is protected by many gods is that he or she respects and worships Ksitigarbha’s image and recites this Vow Sutra. These people will removed from the ocean of suffering and will be proof of the bliss of Nirvana.”

Another importance of the Great Vows of Earth Store Bodhisattva, the Ksitigharba Sutra is on the teaching of filial piety. Filial piety is the first step in morality. That is why this Sutra is so important for all Buddhist beginners. It not only relate to the relationship between oneself and one’s parents but also as a universal code of duty for all living beings. It is an initial step toward embodying one’s universal duty, one begins with duty to one’s immediate family and friends, of which parents are foremost in importance.

Introduction

First written in 1987 and now translated into over 14 languages, Good Question, Good Answer provides clear, thoughtful and lively answers to more than 130 commonly asked questions about Buddhism.

As Ven. S. Dhammika receives more questions, they may be added to this version of Good Question, Good Answer and thus it may differ somewhat from the printed version.

About the Author

Shravasti Dhammika was born in Australia in 1951 into a Christian family and converted to Buddhism at the age of eighteen. In 1973 he went to Thailand with the intention of becoming a monk but unimpressed by what he saw in monasteries there, he travelled on to Laos, Burma and India. For the next three years he traveled around India learning yoga and meditation and finally ordaining as a monk under Venerable Matiwella Sangharatna, the last disciple of Anagarika Dharmapala.

In 1976 he went to Sri Lanka where he studied Pali at Sri Lanka Vidyalaya and later became one of the co-founders and teacher at the Nilambe Meditation Centre in Kandy. Since then he has spent most of his time in Sri Lanka and Singapore. Bhante Dhammika, as he is known to his students and friends, has written over twenty five books and scores of articles on Buddhism and related subjects. He is also well-known for his public talks and represented Theravada Buddhism at the European Buddhist Millennium Conference in Berlin in 2000.

Apart from Buddhist philosophy and meditation Bhante Dhammika has a deep interest in the historical topography of Buddhism and the phenomenon of pilgrimage and has traveled widely in India and other Buddhist lands. His other interests include Indian history, art and botany.

Beneath the sala trees at Kusinagara, in his last words to his disciples, the Buddha said: Make of yourself a light. Rely upon yourself: do not depend upon anyone else. Make my teachings your light. Rely upon them: do not depend upon any other teaching.

Consider your body: Think of its impurity. Knowing that both its pain and its delight are alike causes of suffering, how can you indulge in its desires? Consider your ’self’; think of its transiency; how can you fall into delusion about it and cherish pride and selfishness, knowing that they must all end in inevitable suffering? Consider all substance; can you find among them any enduring ’self’? Are they not all aggregates that sooner or later will break apart and be scattered? Do not be confused by the universality of suffering, but follow my teachings, even after my death, and you will be rid of pain. Do this and you will indeed be my disciples.

My disciples, the teachings that I have given you are never to be forgotten or abandoned. They are always to be treasured, they are to be thought about, they are to be practiced. If you follow these teachings you will always be happy.

The point of the teachings is to control your mind. Keep your mind from greed and you will keep your behavior right, your mind pure and your words faithful. By always thinking about the transience of your life, you will be able to resist green and anger, and will be able to avoid all evils.

If you find your mind tempted and so entangled in greed, you must suppress and control the temptation; be master of your own mind.

A man’s mind may make him a Buddha, or it may make him a beast. Mislead by error, one becomes a demon; enlightened, one becomes a Buddha. Therefore, control your mind and do not let it deviate from the right path.

You should respect each other, follow my teachings, and refrain from disputes; you should not, like water and oil, repel each other, but should, like milk and water, mingle together.

Study together, learn together, practice my teachings together. Do not waste your mind and time in idleness and quarreling. Enjoy the blossoms of Enlightenment in their season and harvest the fruit of the right path.

The teachings which I have given you, I gained by the following the path myself. You should follow these teachings and conform to the spirit on every occasion.

If you neglect them, it means that you have never really met me. It means that you are far from from me, even if you are actually with me; but if you accept and practice my teachings, then you are very near to me, even though you are far away.

My disciples, my end is approaching, our parting is near, but do not lament. Life is ever changing; none can escape the dissolution of the body. This I am now to show by my own death, my body falling apart like a dilapidated cart.

Do not vainly lament, but realize that nothing is permanent and learn from it the emptiness of human life. Do not cherish the unworthy desire that the changeable might become unchanging.

The demon of worldly desires is always seeking chances to deceive the mind. If a viper lives in your room and you wish to have a peaceful sleep, you must first chase it out.

You must break the bonds of worldly passions and drive them away as you would a viper. You must positively protect your own mind.

My disciples, my last moment has come, but do not forget that death is only the end of the physical body. The body was born from parents and was nourished by food; just as inevitable are sickness and death.

But the true Buddha is not a human body, it is Enlightenment. A human body must die, but the Wisdom of Enlightenment will exist forever in the truth of the Dharma, and in the practice of the Dharma. He who sees merely my body does not truly see me. Only he who accepts my teaching truly sees me.

After my death, the Dharma shall be your teacher. Follow the Dharma and you will be true to me.

During the last forty five years of my life, I have withheld nothing from my teachings. There is no secret teaching, no hidden meaning; everything has been taught openly and clearly. My dear disciples, this is the end.

In a moment, I shall be passing into Nirvana. This is my instruction.

1. If, when I attain Buddhahood, there should be in my land a hell, a realm of hungry spirits or a realm of animals, may I not attain perfect Enlightenment.
2. If, when I attain Buddhahood, humans and devas in my land should after death fall again into three evil realms, may I not attain perfect Enlightenment.
3. If, when I attain Buddhahood, humans and devas in my land should not all be the color of pure gold, may I not attain perfect Enlightenment.
4. If, when I attain Buddhahood, humans and devas in my land should not all be of one appearance, and should there be any difference in beauty, may I not attain perfect Enlightenment.
5. If, when I attain Buddhahood, humans and devas in my land should not remember all their previous lives, not knowing even the events which occurred during the previous hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.
6. If, when I attain Buddhahood, humans and devas in my land should not possess the divine eye of seeing even a hundred thousand kotis of nayutas of the Buddha-lands, may I not attain perfect Enlightenment.
7. If, when I attain Buddhahood, humans and devas in my land should not possess the divine ear of hearing the teachings of at least a hundred thousand kotis of nayutas of Buddhas and should not remember all of them, may I not attain perfect Enlightenment.
8. If, when I attain Buddhahood, humans and devas in my land should not possess the faculty of knowing the thoughts of others, at least those of all sentient beings living in a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
9. If, when I attain Buddhahood, humans and devas in my land should not possess the supernatural power of travelling anywhere in one instant, even beyond a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
10. If, when I attain Buddhahood, humans and devas in my land should give rise to thoughts of self-attachment, may I not attain perfect Enlightenment.
11. If, when I attain Buddhahood, humans and devas in my land should not dwell in the Definitely Assured State and unfailingly reach Nirvana, may I not attain perfect Enlightenment.
12. If, when I attain Buddhahood, my light should be limited, unable to illuminate at least a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
13. If, when I attain Buddhahood, my lifespan should be limited, even to the extent of hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.
14. If, when I attain Buddhahood, the number of the shravavakas in my land could be known, even if all the beings and pratyekabuddhas living in this universe of a thousand million worlds should count them during a hundred thousand kalpas, may I not attain perfect Enlightenment.
15. If, when I attain Buddhahood, humans and devas in my land should have limited lifespan, except when they wish to shorten them in accordance with their original vows, may I not attain perfect Enlightenment.
16. If, when I attain Buddhahood, humans and devas in my land should even hear of any wrongdoing, may I not attain perfect Enlightenment.
17. If, when I attain Buddhahood, innumerable Buddhas in the land of the ten quarters should not praise and glorify my Name, may I not attain perfect Enlightenment.
18. If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five greatest offenses, abuse the right Dharma.
19. If, when I attain Buddhahood, sentient beings in the lands of the ten quarters, who awaken aspiration for Enlightenment, do meritorious deeds and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by multitude of sages, may I not attain perfect Enlightenment.
20. If, when I attain Buddhahood, sentient beings in the lands of ten quarters who, having heard my Name, concentrate their thoughts on my land, do various meritorious deeds and sincerely transfer the merits towards my land with a desire to be born there, should not eventually fulfill their aspiration, may I not attain perfect Enlightenment.
21. If, when I attain Buddhahood, human and devas in my land should not all be endowed with the thirty two physical characteristics of a Great Man, may I not attain perfect Enlightenment.
22. If, when I attain Buddhahood, Bodhisattvas in the Buddha-lands of other quarters who visit my land should not ultimately and unfailingly reach the Stage of Becoming a Buddha after one more life, may I not attain perfect Enlightenment. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they wear the armour of great vows, accumulate merits, deliver all beings from birth-and-death, visit Buddha-lands to perform the Bodhisattva practices, make offerings to Buddhas, Tathagatas, throughout the ten quarters, enlighten uncountable sentient beings as numerous as the sands of the River Ganges, and establish them in the highest, perfect Enlightenment. Such Bodhisattvas transcend the course of practice of the ordinary Bodhisattva stages, manifest the practices of all the Bodhisattva stages and actually cultivate the virtues of Samantabhadra.
23. If, when I attain Buddhahood, Bodhisattvas in my land, in order to make offerings to Buddhas through my transcendent power, should not be able to reach immeasurable and innumerable kotis of nayuta of Buddha-lans in a short a time as it takes to eat a meal, may I not attain perfect Enlightenment.
24. If, when I attain Buddhahood, Bodhisattvas in my land should not be able, as they wish, to perform meritorious acts of worshipping the Buddhas with the offerings of their choice, may I not attain perfect Enlightenment.
25. If, when I attain Buddhahood, Bodhisattvas in my land should not be able to expound the Dharma with the all-knowing wisdom, may I not attain perfect Enlightenment.
26. If, when I attain Buddhahood, there should be any Bodhisattva in my land not endowed with the body of the Vajra-god Narayana, may I not attain perfect Enlightenment.
27. If, when I attain Buddhahood, sentient beings should be able, even with the divine eye, to distinguish by Name and calculate by number all the myriads of manifestations provided for the humans and devas in my land, which are glorious and resplendent and have exquisite details beyond description, may I not attain perfect Enlightenment.
28. If, when I attain Buddhahood, Bodhisattvas in my land, even those with little store of merits, should not be able to see the Bodhi-tree which has countless colors and is four million li in height, may I not attain perfect Enlightenment.
29. If, when I attain Buddhahood, Bodhisattvas in my land should not acquire eloquence and wisdom in upholding sutras and reciting and expounding them, may I not attain perfect Enlightenment.
30. If, when I attain Buddhahood, the wisdom and eloquence of Bodhisattvas in my land should be limited, may I not attain perfect Enlightenment.
31. If, when I attain Buddhahood, my land should not be resplendent, revealing in its light all the immeasurable, innumerable and inconceivable Buddha-lands, like images reflected in a clear mirror, may I not attain perfect Enlightenment.
32. If, when I attain Buddhahood, all the myriads of manifestations in my land, from the ground to the sky, such as palaces, pavillions, ponds, streams and trees, should not be composed of both countless treasures, which surpass in supreme excellence anything in the worlds of human and devas, and of a hundred thousand kinds of aromatic wood, whose fragrance pervades all the worlds of the ten quarters, causing all Bodhisattvas who sense it to perform Buddhist practice, may I not attain perfect Enlightenment.
33. If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters who have been touched by my light, should not feel peace and happiness in their bodies and minds surpassing those of humans and devas, may I not attain perfect Enlightenment.
34. If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters who have heard my Name , should not gain the Bodhisattva’s insight into the non-arising of all Dharmas and should not acquire various profound dharanis, may I not attain perfect Enlightenment.
35. If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith, awaken aspiration for the Enlightenment and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect Enlightenment.
36. If, when I attain Buddhahood, Bodhisattvas in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have heard my Name, should not, after the end of their lives, always perform sacred practices until they reach Buddhahood, may I not attain perfect Enlightenment.
37. If, when I attain Buddhahood, humans and devas in the immeasurable and inconceivable Buddha-lands of the ten quarters, who having heard my Name, prostrate themselves on the ground to revere and worship me, rejoice in faith, and perform Bodhisattva practices, should not be respected by all the devas and people of the world, may I not attain perfect Enlightenment.
38. If, when I attain Buddhahood, humans and devas in my land should not obtain clothing, as soon as such a desire arises in their minds, and if the fine robes as prescribed and praised by the Buddhas should not be spontaneously provided for them to wear, and if these clothes should need sewing, bleaching, dyeing or washing, may I not attain perfect Enlightenment.
39. If, when I attain Buddhahood, human and devas in my land should not enjoy happiness and pleasure comparable to that of a monk who has exhausted all the positions, may I not attain perfect Enlightenment.
40. If, when I attain Buddhahood, Bodhisattvas in my land who wish to see the immeasurable glorious Buddha-lands of the ten quarters, should not be able to view all of them reflected in the jewelled trees, just as one sees one’s face reflected in a clear mirror, may I not attain perfect Enlightenment.
41. If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should, at any time before becoming Buddhas, have impaired, inferior or incomplete sense organs, may I not attain perfect Enlightenment.
42. If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not all attain the samadhi called ‘pure emancipation’ and, while dwelling therein, without losing concentration, should not be able to make offerings in one instant to immeasurable and inconceivable Buddhas, World Honored One, may I not attain perfect Enlightenment.
43. If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not be reborn into noble families after their death, may I not attain perfect Enlightenment.
44. If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not rejoice so greatly as to dance and perform the Bodhisattva practices and should not acquire stores of merits, may I not attain perfect Enlightenment.
45. If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not all attain the samadhi called ‘universal equality’ and, while dwelling therein, should not always be able to see all the immeasurable and inconceivable Tathagatas until those Bodhisattvas, too become Buddhas, may I not attain perfect Enlightenment.
46. If, when I attain Buddhahood, Bodhisattvas in my land should not be able to hear spontaneously whatever teachings they may wish, may I not attain perfect Enlightenment.
47. If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not instantly reach the Stage of Non-retrogression, may I not attain perfect Enlightenment.
48. If, when I attain Buddhahood, Bodhisattvas in the lands of the other quarters who hear my Name should not instantly gain the first, second and third insights into the nature of Dharmas and firmly abide in the Truths realized by all the Buddhas, may I not attain perfect Enlightenment.

莲宗初祖庐山东林远公大师 (334-416, AD)

东晉庐山慧遠大師 (HuiYuan) 雁門 (山西崞县) 人，幼年好学，通达六经，精晓儒道。年廿一礼道安大师出家，誓弘佛教，於庐山建东林寺，鑿池种莲。集緇素百二十三人共結莲社，立誓念佛求生西方。居庐山三 十年,著书立说倡导念佛法门, 为世所崇。 乃中国佛教净土宗之创始人。

1st Patriarch: Hui-Yuan (334–416, AD), Founder of the Pure Land Sect in China.

Master Hui-Yuan (Far-Reaching Wisdom) of the East Forest Temple, Mountain Lu, Jiang-xi, in the Eastern Jin Dynasty of 4th century China, was a native of Yan-men (now Chun District, Shan-xi Province). An ardent young scholar by nature, he had not only mastered the Six Confucian Classics, but was equally versed in Taoism as well. Under the initiation of Great Master Dao An, he was ordained as a monk at the age of 21 and vowed to spread the Buddha’s teachings in the world. He built the East Forest Temple at Mountain Lu, where he cut a pond to grow the lotus and gathered together a group of 123 members, composed of monks and laymen alike, to form the first Lotus Society, committed to the great common faith of Rebirth into the Pure Land of Bliss by following the Buddha recitation Method. During his 13 years of sojourn at Mountain Lu, he kept writing to establish the Buddha recitation Method, for which he was universally recognized as the Founder of the Pure Land Sect in Chinese Buddhism.

莲宗二祖长安光明导公大师 (613-681, AD)

唐朝长安光明寺善导大师 (Shan Dao) 山东临淄人, 字净业，一生精苦勤笃，严持律仪，丝毫不犯。少年出家，居长安三十余载,精勤念佛, 广弘净土。为净土三经注疏，写《阿弥陀经》十万余卷，画 <西方净土圣相> 三百余壁。师因念佛口出光明故,世人尊为”光明和尚”。日本净土宗更奉为高祖。

2nd Patriarch: Shan-Dao (613-681, AD)

Master Shan-Dao (Good-Guide) of the Light Temple, Chang-an, capital of 7th century China in the Tang Dynasty, was a native of Lin Zi, Shang-tong Province; his personal name: Good Karmas. He was well reputed as a lifetime strict and strenuous upholder of the dignity of precepts, without a slightest breach. He was ordained as a monk at his early age and, during his over 30 years of sojourn in Chang-an, he had been always diligent and vigorous in practicing the Buddha Recitation Method with a view to enhancing and spreading the Pure Land Teachings far and wide. He wrote Commentaries on the Three Major Sūtras of the Pure Land Sect, copied in handwriting more than 100,000 juans (scrolls) of The Amitabha Sūtra, and produced more than 300 magnificent mural paintings on the Pure Land Vistas. While he recited “Amitabha” for convocation, there was always a ray of bright light emitting from his mouth. Thus, he was titled “Monk of Light.” In the Pure Land Sect of Japan he was further honored as “the Eminent Patriarch.”

莲宗三祖南岳般舟远公大师 (712-802, AD)

唐朝南岳承远大师 (ChengYuan) 汉州（今四川锦竹县）人。出家之后曾四处游访参学, 慧日三藏教之依 《无量寿经》 修念佛三昧, 乃笃志净土。 居南岳衡山（今湖南省）设净土教法，生活检朴，刻苦办道。建弥陀寺（今祝圣寺, 修持 <般舟三昧念佛> 法门, 受其教者万计, 后被唐代宗恭称为 《般舟道场》.

3rd Patriarch: Cheng-Yuan (712-802, AD)

Master Cheng-Yuan (Inheritor of Remote Past) of the Temple of Mountain Heng, Hunan, in the Tang Dynasty of 8th century China, was a native of Han-zhou (now Jin-zhu District, Si-chuan Province). After ordainment as a monk, he had travelled widely in pursuit of learning from various sources. Among these experiences he was taught particularly by Tripitaka Master Hui Ri (Wisdom-Sun) to abide in The Sutra of Amitabha ( i.e., The Sutra of Infinite Life) for cultivation of Samadhi by the Buddha Recitation Method. Thence onwards, he had devoted himself to the Pure Land Sect. During his sojourn at Mountain Heng, South China (now Hunan Province), he had established the Method of the Pure Land Teachings, by simple living and strict practicing in matters of Dharma. He build the Amitabha Temple (now Zhu-sheng Temple for Holy Services), dedicated to the Buddha Recitation Method for the sake of Samadhi of Pratyutpanna (Buddha-Presence), whereby tens of thousand aspirants were taught and converted. It was later officially entitled as the Temple of Pratyutpanna (Buddha-Presence) by Emperor Dai of the Tang Dynasty.

莲宗四祖五台竹林照公大师（生卒年籍贯皆不祥）

唐朝五台法照大师又称五会法师 (Fa Zhao), 少年为僧, 仰慕东林远公遗教, 至心念佛, 定中得见二祖授 真传。 居衡洲云峰寺精勤修行。于钵内见五台圣境，后诣五台，亲见文殊，为说念佛法门。大历四年，于湖东寺开设 《五会念佛》 道场，从宫廷至蔗民感应殊胜。遂于五台山建竹林寺广弘净土法门，唐代宗于京城感应师于五台念佛之声, 礼请入宫尊称为国师, 教导五会念佛法, 故又称五会法师。

4th Patriarch: Fa-Zhao (birth & death dates, and native place unknown)

Master Fa-Zhao (Dharma Illuminating) of Mountain Wu Tai (Pancasikha, i.e., Five-Terraced), in the Tang Dynasty of 9th century China, was also known as the Venerable of Five Ways of Intoning the Buddha Recitation. Ordained as a monk at his early age, he was aspirant towards the teachings of Master Hui Yuan and totally committed to the Buddha Recitation Method. Once, in deep meditation, he was granted an interview with the 2nd Patriarch, by whom he was officially authenticated for transmission. He resided in the Yun-feng (Clouds-Peak) Temple, Heng-zhou, Hunan, for diligent cultivation and vigorous practice, to the effect that, in his mendicant bowl, he saw reflections of the idyllic beauty of Mountain Wu Tai, which he later personally visited. There he had the honor of meeting with Manjusri Bodhisattva, who instructed him to follow the Buddha Recitation Method as the Open Sesame. In the 4th year of the Reign of Da Li, at the East Lake Temple, he implemented the new Method of Five Ways of Intoning the Buddha Recitation. Marvelous spiritual responses were felt from royalties at the palace to the commoners on the streets. Eventually, he built the Bamboo Forest Temple to enhance the spread of this unique Pure Land Method. Emperor Dai at the Capital, so impressed with the Master’s sound of Buddha Recitation at Mountain Wu Tai, had reverentially invited him to the palace and conferred upon him the supreme distinction as Imperial Preceptor.

莲宗五祖新定乌龙康公大师 (770-805, AD)

唐朝新定少康大师 (Shao Kang) 缙云 (浙江) 人。少年出家, 博通经论，志心净土, 专修念佛。曾为方便施教故, 将乞食钱散诱小儿念佛，接引群生信受念佛法门。师念佛时，口出光明现阿弥陀佛像。后于睦州乌龙山建净土道场，集众念佛, 大弘净土。

5th Patriarch: Shao Kang (770-805, AD)

Master Shao Kang (Prosperity Junior) of the New Tranquillity Temple, in the Tang Dynasty of 9th century China, was a native of Jin Yun (now of Zhe-jiang Province). He was ordained as a monk at his early age, and had made extensive studies of the Sūtras and Sāstras (Treatises), yet he was intent upon the Pure Land, specialized in the Buddha Recitation Method. For expediency of wide spread of the Buddha’s Teachings, he used to throw the begged money to the children on the streets, to lure them to chant “Amitabha,” so as to teach all sentient beings to accept with sold faith the Buddha Recitation Method. When the Master was reciting “Amitabha,” bright rays of light emitted from his mouth in the form of the Amitabha image! Later, he built the Pure Land Temple at Mountain Dark Dragon, Lu-zhou, Zhe-jiang Province, as a Dharma Center (Bodhimandala) for assemblage of Buddha Recitation to enhance the spread of the Pure Land Teachings.

莲宗六祖杭州永明寿公大师 (904-975, AD)

宋朝杭州慧日山永明寺延寿大师 (Yan Shou) 浙江坑县人又名智觉禅师, 将军出身, 行善好施, 戒杀放生. 初出家本为禅门法眼宗第三代祖，后归心净土, 精进念佛，每日订功课一百零八种，日持佛号数万，作四料简提倡禅净双修。着有《宗镜录》百卷及《万善同归集》等传世。

6th Patriarch: Yan-Shou (904-975, AD)

Master Yan-Shou (Longevity) of the Eternal Light Temple, Mountain Wisdom-Sun, Hang-zhou, in the Song Dynasty of 10th century China, was a native of Keng District, Zhe-jiang Province, known as “Chan Master of Prajnā-Awakening.” Originally a general by profession, yet he was fond of performing charitable deeds, forbidding killings, and setting free all sentient beings caught. At his early stage, soon after his ordainment as a monk, he was made the 3rd Patriarch of the Dharma-Eye Sect of the Chan School. Eventually, he was converted to the Pure Land Sect, and had since become a diligent and vigorous upholder of the Buddha Recitation Method. He had set 108 items of tasks for his daily lesson and tens of thousand Buddha Recitations for his daily exercise; in his Chan Master Lin Ji on Four Options: A Summary he emphasized disciplines in the Chan and Pure Land Sects as essentially intercomplementary. His publications include The Buddhist Heritage through the Looking Glass in 100 volumes and The Convergence of All Excellences: A Collection of Essays.

莲宗七祖杭州昭庆常公大师 (959-1020, AD)

宋朝杭州省常大师 (Xing Chang) 浙江人, 字造微，童真入道, 精进修持, 戒行严谨, 通《大乘起信论》, 修天台止观。 住杭州西湖昭庆寺，雕刻佛像，刺血书写《华严经》等。结净行社, 率众共修, 遂使念佛求生净土蔚然成风。

7th Patriarch: Sheng-Chang (959-1020, AD)

Master Xing Chang (Awareness of Eternity) of the Bright Bliss Temple, in the Song Dynasty of 11th century China, was a native of Zhe-jiang Province; his personal name: Zao Wei (Attainment to Subtleties). Ordained as a monk in his early childhood, he had observed the precepts strictly; mastered The Sraddhotpada Sastra (The Treatise of Awakening of Faith in Mahāyāna); and had thoroughly well disciplined himself in the Method of Sammata Vipasyana (Meditation and Contemplation) as taught by the Tian Tai School (Sadhama-Puntarika). During his sojourn at the Bright Bliss Temple, West Lake, Hang-zhou, he was noted for having carved numerous Amitabha images and icons and copied the copious Hua Yan (Avatamsaka) Sūtra with his own blood. He formed the Good Karma Society, led the public to seek cultivation, and had made a vogue of the Buddha Recitation Method for Rebirth into the Pure Land of Bliss.

莲宗八祖杭州云栖宏公大师 (1532-1612, AD)

明朝杭州云栖寺祩宏大师 (Zhu Hong) 杭州人，号莲池 (Lian Chi) 亦称云栖大师。年十七岁中秀才，以学问德行著称。出家后博学经教，融通禅净二宗，以禅理疏《弥陀经》。制定水陆仪文，瑜伽焰口法，以济幽冥之苦.著作甚 丰, 有 《云栖法汇》 刊行于世, 为明朝四大高僧之一。

8th Patriarch: Lian-Chi (1532-1612, AD)

Master Zhu Hong of the Clouds-Dwelling Temple, Hang-zhou, in the Ming Dynasty of 17th century China, was a native of Hang-zhou, Zhe-jiang Province; his personal name: Lian Chi (Lotus Pond), also known as Master Clouds-Dwelling. At the age of 17, he was passed as Xiu Cai (Elite Talent) in the Imperial State Service Examination, well known for his scholarship and virtuous deeds. After his ordainment as a monk, he applied himself to extensive studies of various Sūtras and doctrines. Fusing the Chan and Pure Land Sects into perfect congruence and harmony, he wrote A Commentary on The Amitabha Sūtra in light of the Chan Principles. He had implemented the details of obituary rituals and the method of incense-burning for ceremony of spiritual union (Yoga), so as to relieve the pain and suffering of the underworld. He was a prolific author, his publications including Collected Works of Master Clouds-Dwelling. He was ranked as one of the Four Eminent Monks of the Ming Dynasty.

莲宗九祖北天目灵峰旭公大师 (1598-1655, AD)

清朝灵峰智旭大师 (Zhi Xu) 吴县（江苏）木渎人，即澫益大师，自号八不道人。 初时受学儒家作《辟佛 论》数篇。 十七岁阅读莲池大师《竹窗随笔》始悟，隋即痛改前非，出家后博学诸宗教义，主张儒释道三教一致，统禅教律三学为一, 而归净土，谓”灵峰派”学说。著有《灵峰宗论》、《净土十要》等注释和论著共六十余种。其中《澫益大师净土集》为其净土教法之专著。

9th Patriarch: Zhi-Xu (1598-1655, AD)

Master Zhi-Xu (Wisdom-Dawning) of the Mysterious Vulture Peak Temple, North Mountain Brahmā Eye, in the Qing Dynasty of 17th century China, was a native of Mu-Du, Wu District, Jiang-su Province. Alias: Master Ou-Yi (Growing Lotus Root); further self-styled as Monk of Eight No’s! An ardent student of Confucianism at his early age, he composed several essays on anti-Buddhism. But at the age of 17, he became enlightened by reading Master Lotus Pond’s (Lian-Chi) Essays Composed by the Bamboo Window. He then adamantly had all his previous errors rectified. After his ordainment as a monk, he had made an extensive studies of the essentials of various Sects and Schools, advocating the summit convergence of Confucianism, Taoism, and Buddhism, culminating unification of the Three Sects of Chan, Tian Tai, and Precepts (Laws), and final abidance in the Pure Land Teachings, known as Doctrines of the Mysterious Vulture Peak School. His publications include Heritages of the Pure Land Sect, Ten Essentials of the Pure Land Teachings, etc., totaling up to 60 volumes odds of works and commentaries, among which Master Ou-Yi (Growing Lotus Root): Complete Works on the Pure Land Sect proves his special magnum opus on the Pure Land teachings.

莲宗十祖虞山普仁策公大师 (1627-1682, AD)

清朝常熟虞山普仁寺行策大师 (Xing Ce) 江苏宜兴人, 字截流。 二十三岁出家，参习禅定, 精进不懈历 时五载，因而顿悟诸法要义。后于江浙一带专弘净土, 大阐净宗。复兴莲社, 倡导集众七日念佛共修, 乃为”佛七”之开始。 撰《莲藏集》，《净土警语》、《劝发真信文》等书行世。

10th Patriarch: Xing-Ce (1627-1682, AD)

Master Xing-Ce (Whip for Practice) of the Universal Compassion Temple, Mountain Yu, in the Qing Dynasty of 17th century China, was a native of Yi-xing, Jiang-su Province; his personal name: Cutting-off the Samsara Flow (Jie Liu). Ordained as a monk at the age of 23, he had devoted five years persistently and intensively to the practice and discipline for Chan Meditation and, as a result, he became suddenly enlightened on the essential significance of all dharmas. In the later phase of his life, he propagated exclusively the Pure Land teachings in areas of Jiang-su and Zhe-jiang Provinces, whereby he had greatly enhanced the Sect’s prestige. He restored the Lotus Society and was the first to conduct the 7-Day Course for Buddha Recitation, thus marking the beginning of this tradition. His publications include The Treasures of the Lotus Sect: Collected Essay, Aphorisms of the Pure Land; Exhortations on the Generation of Authentic Faith, etc.

莲宗十一祖：杭州梵天贤公大师 (1686-1734, AD)

清朝杭州梵天禅寺实贤大师 (Shi Xian) 江苏常熟人, 号省庵，字思齐。十五岁出家, 修行用功, 广学多 闻。 禅、教、性、相，无不精通。曾于阿育王寺佛陀舍利塔前, 先后五次燃指供养，发四十八大愿，感得舍利放光。晚年居杭州梵天寺，结社念佛，专修净土，著有《往生传》、《劝发菩提心文》等行世。

11th Patriarch: Shi-Xian (1686 – 1734, AD)

Master Shi Xian (Real Worthy, Bhūtabhadra) of the Brahmā Temple, Hang-zhou, in the Qing Dynasty of 17th century China, was a native of Chang-shu, Jiang-su Province; his personal name: Xing-An (Reflection Hut), alias: Si Qi (Aspiring towards Eminence). Ordained at the age of 15, diligent and vigorous in pursuit of cultivation, erudite in scholarship, and well learned, he was thoroughly at home in the teachings of various Sects of Buddhism, such as Chan, Tian-Tai, Śūnyāta, Yogacara, etc. For five times he had alternately burnt his fingers as sacrifices right in front of the Pagoda of Buddha’s Relics, at the King Asoga Temple, and made 48 great vows; his devotion was so mysteriously responded that there were rays of light emitting from the relics of his body after cremation. In his later life he resided at the Brahmā Temple, Hang-zhou, and formed the Buddha Recitation Society as devotees to the Pure Land Sect. His publications include Biography of Lives Reborn into the Pure Land, Exhortations on the Generation of the Bodhi Heart, etc.

蓮宗十二祖：紅螺資福醒公大師 (1741-1810, AD)

清朝紅螺際醒大師 (JiXing) 字徹悟， 號訥堂， 乾隆時人， 既通達禪宗又通達教理， 而後卻獨獨歸心極樂淨土。率眾精修，蓮風遠播。晚居紅螺山，歸者愈眾，遂成淨宗道場。

12th Patriarch – Ji-Xing (1741-1810, AD)

Master Ji-Xing (Link to Awakening) of the Bliss-Providing Temple, Mountain Red Snail, in the Qing Dynasty of 18th century China, was a contemporary with Emperor Qian Long; his personal name: Radical Awakening, alias: Mute Hall. With superior understanding of the teachings both of the Chan and the Tian Tai Sects, he eventually abided in the Pure Land of Ultimate Bliss. He led the public to pursue spiritual cultivation by strict discipline, so as to help spread the teachings of the Lotus Sect, far and wide. In his later life he resided at Mountain Red Snail and a great number of people came to seek his instruction, thus making it truly a Dharma Center (Bhodimandala) for the Pure Land School.

莲宗十三祖：苏州灵岩量公大师 (1861-1941, AD)

民国苏州圣量大师 (Sheng Liang )陕西合阳人，即印光大师，别号常惭愧僧。年幼时随兄长读儒家书 籍，二十一岁出家。博通经藏及各宗教法，但力倡念佛。复建天台宗江苏灵岩山寺，教人以伦常因果为基础，念佛生西为归宿。在苏州创办弘化社, 印经布施, 广结善缘。 晚居灵岩山寺, 改成净土专修道场。 著《印光大师文钞》《印光大师全集》等行世。

13th Patriarch: Yin-Guang (1861-1941, AD)

Master Sheng-Liang (Saintly Capacity) of the Temple of Mountain Mysterious Rock, Su-zhou, Jiang-su Province, in the Qing Dynasty of later 18th century China, was a native of He Yang, San-xi Province; well known as Master Yin Guang (Light of the Buddha-Impression); self-styled as the Monk Always Ashamed of Himself. In his early life he studied Confucian classics with his elder brother. Ordained as a monk at the age of 21, he had penetrated into the vast treasures of Sūtras, mastered the doctrines of various Sects and Schools, yet, nevertheless, he vigorously advocated the Buddha Recitation Method. At Mountain Mysterious Rock he established the Pure Land Temple as a Dharma Center (Bhodimandala), where he taught people with doctrines on family relationship as grounded in karmatic connections, and the Buddha Recitation Method as aimed at the final goal of Rebirth into the Pure Land. In Su-zhou he established the Buddha’s Teachings Enhancement Society, reprinting the Sūtras as true charity and thus spreading good karmatic connections extensively. In his later life he resided at the Temple of Mountain Mysterious Rock, transforming it into exclusively a Pure Land Dharma Center (Bhodimandala). His publications include Collected Papers of Master Yin-Guang, Complete Works of Master Yin Guang, etc.

Yae-hong Hsu, better known by his Buddhist name Chin Kung Fa Shr, was born in Luchiang County, Anhui Province of China, on February 15, 1927. He grew up in Cheino, Fukien and studied at The National Third Kuichou High School during World War II, and then at Nanking First Municipal High School after the War ended. In 1949, he came to Taiwan and served in the Shihchien Institution. For thirteen years thereafter, Master Chin Kung spent his leisure hours studying Buddhism and Philosophy under the guidance of Professor Dongmei Fang, the Zhangjia Hutukutu, and Teacher Bingnan Lee. Here he established a strong foundation for his future career.

In 1959, Master Chin Kung became a monk at Lintzi Temple of Yuanshan, Taipei. He was given the name Chin Kung and received full ordination. Afterwards, he began to lecture extensively on the Buddha’s teachings in Taiwan and abroad. For more than forty years, he has continuously given lectures on the Five Sutras of the Pure Land School as well as the Flower Adornment Sutra, Lotus Sutra, Surangama Sutra, Complete Enlightenment Sutra, Diamond Sutra, Earth Treasure Sutra, Brahma Net Sutra, “Awakening of Faith Treatise” and many more. Fortunately, these teachings have been recorded on thousands of audio and videotapes. To this day, he is still happily and tirelessly lecturing daily.

During his extensive teaching career, Master Chin Kung has held positions as: an instructor at the Tripitaka Institute at Shipu Temple in 1960, a committee member of the Propagating Teachings Committee in 1961, a member of the Planning Committee of the Buddhist Association of Taiwan in 1965, head instructor at the Buddhist Seminar for University Students at the Buddhist Association of Taiwan in 1972, a Buddhist research fellow at the Chinese Academia Institute, professor and editor on the Association of Buddhist Sutras, Commentaries and Translations of Taiwan in 1973, a professor in the Philosophy Department at the Chinese Culture University, professor of the Spiritual Living Course for East Asian Catholics at Fu Ren Catholic University in 1975, the president of the Chinese Buddhist College in 1977 and the president of the Chinese Pure Land Practice Research Institute in 1979. All of the above institutions are in Taiwan.

He also founded the Hwa Dzan Dharma Giving Association, the Hwa Dzan Buddhist Audio-Visual Library, the Corporate Body of the Buddha Educational Foundation, the Hwa Dzan Pure Land Learning Centre as well as many Buddhist and Pure Land Learning Centres.

Master Chin Kung helped pioneer the use of radio and TV broadcasting, satellites, the Internet and other forms of modern media in propagating Buddhism in Taiwan. He has also sponsored the printing and free worldwide distribution of the Great Buddhist Canon, the Four Books, the Five Classics of Confucius, as well as books and tapes on Buddhism, morality and ethics, and Chinese culture, in addition to millions of prints of various Buddhas and Bodhisattvas.

In 1977, Master Chin Kung began to accept invitations to lecture abroad. He emphasized the principles of Mahayana Buddhism as the way to eliminate superstition, enable people to clearly differentiate right from wrong and proper from deviated, and to perfectly solve all problems. In the effort to make this possible, he has helped establish over ninety Pure Land Learning Centres and Amitabha Buddhist Societies in Taiwan, Hong Kong, Singapore, Malaysia, North America, Australia, Spain, and England. Over several decades, he has advised numerous Buddhist and social organizations.

Master Chin Kung has extensively promoted the idea to people of Chinese descent worldwide that they establish ancestral memorial halls to teach people to be sincere and honourable. He also encourages the practice of filial piety and the remembrance of the great kindness of past generations, and advocates teachings of ethics and morality to improve traditional values, help the nation to grow and prosper, and to create a peaceful world. Each of us needs to preserve, honour, and pass on to future generations our individual traditions of excellence.

In 1985, Master Chin Kung immigrated to the United States. During the time he lived there, his remarkable achievements in human relations, and his work in promoting morality and peace won him awards in 1995 from both the city of Dallas and the state of Texas as an Honorary Citizen.

In recent years, he has lectured at numerous universities including the National University of Singapore and Nanyang Technological University of Singapore; University of Minnesota, University of Texas, and University of Hawaii in the U.S.; Melbourne University, Bond University, Curtin Technology University, and Monash University in Australia; Fu Ren Catholic University, Chinese Culture University, Cheng Gong University, and Chong Shan University in Taiwan, and other institutions of higher learning. He has also given talks to radio and TV audiences in several countries.

In May of 1995, Master Chin Kung began instructing training classes for lecturers, which were sponsored by the Singapore Buddhist Lodge and the Amitabha Buddhist Society of Singapore. He also served as their Director of Education.

In May of 1998, Master Chin Kung began a lecture series on the Flower Adornment Sutra, Infinite Life Sutra, and Earth Treasure Sutra in Singapore.

In November of 1998, Master Chin Kung took the initiative to visit organizations of major faiths in Singapore, including Islam, Catholicism, Christianity, Hinduism, Taoism, Sikhism, and Zoroastrianism. In that same year, he supported the project of Multi-Faith Centre of Griffith University.

In the year 2000, Master Chin Kung helped organize a delegation of leaders from nine religions in Singapore to visit religious organizations in China for two weeks. This trip was very successful. In June of 2001, Master Chin Kung established the Pure Land Learning College Association, Inc. in Australia to nurture and train successors to continue the propagation of Buddhism. He supported the Buddhist Educational Foundation for Buddhist courses in Sydney University and helped sponsor the Centre for Peace and Conflict Resolution in the University of Queensland.

In March and April of 2002, Master Chin Kung visited Buddhist organizations in Korea and Japan, to foster mutual understanding.

In June of 2002, Master was awarded as an Adjunct Professor of the University of Queensland. In the same month, he was awarded with an honorary degree of Doctor of University of Griffith University. Currently he is residing in Australia to continue his lecture series on the highest teaching of Mahayana Buddhism, the Flower Adornment Sutra.

In December 2003, Master was awarded the Honorary Founding Patron of the Australian Centre for Peace and Conflict Studies at the University of Queensland, Australia. In April 2004, Master was awarded the Honorary Doctor Degree of Univeristy of Southern Queenland. He was then further granted the Honorary Doctor Degree of Syarif Hidayatullan State Islamic University, Jakarta Indonesia in June. In August, he was invited to present a paper at the 2004 Okayama Topia for International Contribution NGO Network Conference on the United Nations.

In June 2005, Master was appointed as a member in the General Division of the Order of Australia by Her Majesty The Queen. Master Chin Kung AM was recognised for service to the Buddhist community in Queensland, particularly through the promotion of Buddhism and the fostering interfaith activiites between diverse ethnic groups, and to the community through support for educational and health institutions.

By Venerable Master Chin Kung

Buddhism is a special kind of knowledge. It provides the greatest enjoyment for humankind.

The Cause of Our Chaotic World

Today’s societies in Taiwan and elsewhere in the world are rather abnormal, a phenomenon that has not been witnessed before either in the West or the East. Some Westerners have predicted that the end of the world will occur in 1999 and that Christ will return to earth for Judgement Day. Easterners have also predicted impending disasters that are similar to those predictions in the West, the only difference being the time frame, which is some twenty years later. Some of these are ancient prophecies, which we should not place too much importance on. However, if we view our environment objectively, we will realize that this world is really in danger.

Environmental pollution has become a serious problem and now humankind has finally begun to understand the need for protecting our environment. However, the problem of mental or spiritual pollution is many times more serious than that of the environment. This is the source of worldly ills that not many people realize. The Chinese have a saying, “Education is most essential to establish a nation, train its leaders and its people.” For centuries, the Chinese have always believed in the primacy of education, which is considered the foundation for a peaceful and prosperous society. It provides the solution to a myriad of social ills and leads the way to changing one’s suffering into happiness. Education has a strong impact on the nation and its people. Moreover, elementary school is the foundation, the basic building block in an educational system.

Buddhism as an Education

Buddhism officially came to China in 67 AD. The Emperor had sent special envoys to India to invite Buddhist monks to come to China to teach Buddhism, which in that period, was regarded as an educational system, and not as a religion. Regretfully, about two hundred years ago, the practice of Buddhism had taken on a more religious facade. Therefore, the purpose of this talk is to correct this misunderstanding, by leading us back to the original form of Buddhism as taught by Buddha Shakyamuni.

Let’s say I’m someone who has accepted the teachings & still learning the wisdom of Buddha and Bodhisattvas. In other words, I am a Buddhist who doesn’t pray and idolize Buddha but only shows great respect to Buddha and his teachings with unwavering belief.

A madman and an arahant both smile, but the arahant knows why while the madman doesn’t. - Ajahn Chah

南無阿彌陀佛

update:

OK! OK! I’m now beginning to comprehend slowly the beauty of blogging while simplifying its complexity.

Pardon me, I’m a novice blogger…at least for now.

update:

Anything expressed here is merely a reflection of my little understanding of Buddhism. Hence, it may sometimes be too one-dimensional in argument so excuse me if my thought on certain issues may be in contrast with anyone’s. Let me know otherwise as I’m more than willing to learn from anybody and to know why I laugh…

The story goes like this:

It was not until December 2007 I had the fate and the opportunity to learn about this great Bodhisattva Ksitigarbha, popularly known as Dìzàng Wáng Púsà (地藏王菩薩) and his selfless vows to save all living beings. It was then I took refuge in Him & Amituofo (阿彌陀佛) to provide me with the stability when I was at the lowest point of my life. And I feel much better since.

With that appreciation I dedicate this blog to share with all the great benefit of Ksitigarbha’s vows as spoken by Buddha Sakyamuni in The Bodhisattva Ksitigarbha Great Vows Sutra (地藏菩薩本願經)

… any good person who reads the Sutra or who worships Bodhisattva Ksitigarbha will earn extraordinary merits, be free of suffering due to past karma and ultimately, be born in the Pure Land of Ultimate Bliss.

May the merits and virtues accrued from this work adorn the Buddha’s Pure Land, repay the Four Kindness above and relieve the sufferings of those in the Three Realms below.

May those who see and read this bring forth the Bodhi mind and live the teachings for the rest of this life, then be born together in the Land of Ultimate Bliss.

南無地藏菩薩
南無阿彌陀佛