Pure Land Buddhism
Buddhism has evolved many, many forms during its long history. Codes of conduct, guidelines for communal life, rituals, meditative practices, modes of teaching, images, fables and philosophies have varied greatly over time and place. According to the fundamental Buddhist principle of skill-in-means, this multiformity is natural and proper, a necessary response to the great variety of circumstances in which Buddhism has been propagated.
Skill-in-means requires that the presentation of the Buddhist Teaching, (sometimes simply called “the Dharma”), be adapted to the mentality and circumstances of the people being taught. According to Buddhist seers, the absolute truth is inconceivable and cannot be captured in any particular formulation. Therefore in Buddhism there is no fixed dogma, only provisional, partial expressions of the teaching, suited to the capabilities of the audience being addressed.
In keeping with this fundamental principle, a tolerant, nonsectarian approach has normally prevailed throughout Buddhist history. Where dogmatic controversies and sectarian partisanship have cropped up in the communities of Buddhist followers, these are distortions of the teaching, and have always been based on misunderstanding and misinformation. In embracing Pure Land Buddhism, therefore, people are not rejecting any of the other streams of the Buddhist tradition–they have only decided that Pure Land methods are most appropriate and most effective for them.
Pure Land Buddhism is a religion of faith, of faith in Amitabha Buddha [and in one's capacity to achieve Buddhahood]. Amitabha Buddha presides over the Pure Land, a “paradise” in the west, the land of ultimate bliss, named “Peaceful Nurturing.” In the Pure Land, there is none of the suffering and defilement and delusion that normally blocks people’s efforts toward enlightenment here in our world (which the Buddhists named Endurance.!?)
The immediate goal of Pure Land believers is to be reborn in Amitabha’s Pure Land. There, in more favorable surroundings, in the presence of Amitabha, they will eventually attain complete enlightenment.
The essence of Pure Land practice thus consists of invoking the name of Amitabha Buddha, contemplating the qualities of Amitabha, visualizing Amitabha, and taking vows to be born in the Pure Land.
Making a vow to attain birth in the Pure Land signifies a fundamental reorientation of the believer’s motivations and will. No longer is the purpose of life brute survival, or fulfillment of a social role, or the struggle to wrest some satisfaction from a frustrating, taxing environment. By vowing to be reborn in the Pure Land, believers shift their focus. The joys and sorrows of this world become incidental, inconsequential. The present life takes on value chiefly as an opportunity to concentrate one’s awareness on Amitabha, and purify one’s mind accordingly.
The hallmark of Pure Land Buddhism is reciting the buddha-name, invoking Amitabha Buddha by chanting his name. Through reciting the buddha-name, people focus their attention on Amitabha Buddha. This promotes mindfulness of buddha, otherwise known as buddha-remembrance [buddha recitation].
In what sense is buddha “remembered”? “Buddha” is the name for the one reality that underlies all forms of being, as well as an epithet for those who witness and express this reality. According to the Buddhist Teaching, all people possess an inherently enlightened true nature that is their real identity. By becoming mindful of buddha, therefore, people are just regaining their own real identity. They are remembering their own buddha-nature.
Buddha as such is a concept that transcends any particular embodiment, such as Shakyamuni Buddha (the historical buddha born in India), or Maitreya Buddha (the future buddha), or Vairocana Buddha (the cosmic buddha) or Amitabha Buddha (the buddha of the western paradise). Buddha exists in many forms, but all share the same “body of reality,” the same Dharmakaya, which is formless, omnipresent, all-pervading, indescribable, infinite–the everywhere-equal essence of all things, the one reality within-and-beyond all appearances.
Dharmakaya Buddha is utterly abstract and in fact inconceivable, so buddha takes on particular forms to communicate with living beings by coming within their range of perception. For most people, this is the only way that buddha can become comprehensible and of practical use. The particular embodiments of buddha, known as Nirmanakaya, are supreme examples of compassionate skill-in-means.
Pure Land people focus on buddha in the form of Amitabha, the buddha of infinite life and infinite light. Believers put their faith in Amitabha Buddha and recite his name, confident in the promises he has given to deliver all who invoke his name. All classes of people, whatever their other characteristics or shortcomings, are guaranteed rebirth in the Pure Land and ultimate salvation, if only they invoke Amitabha’s name with singleminded concentration and sincere faith.
Quoted from Pure Land Pure Mind translated by J.C. Cleary
Sunday, April 26, 2009
大势至菩萨念佛圆通章
唐天竺沙门般剌密帝译
大势至法王子，与其同伦五十二菩萨，即从座起，顶礼佛足，而白佛言：‘我忆往昔，恒河沙劫，有佛出世，名无量光；十二如来，相继一劫。其最后佛，名超日月光；彼佛教我，念佛三昧。譬如有人，一专为忆，一人专忘；如是二人，若逢不逢，或见非见。二人相忆，二忆念深；如是乃至从生至生，同于形影，不相乖异。十方如来，怜念众生，如母忆子；若子逃逝，虽忆何为？子若忆母，如母忆时，母子历生，不相违远。若众生心，忆佛、念佛，现前当来，必定见佛，去佛不远；不假方便，自得心开。如染香人，身有香气；此则名曰：香光庄严。我本因地，以念佛心，入无生忍；今于此界，摄念佛人，归于净土。佛问圆通，我无选择；都摄六根，净念相继，得三摩地，斯为第一。’
唐天竺沙门般剌密帝译
大势至法王子，与其同伦五十二菩萨，即从座起，顶礼佛足，而白佛言：‘我忆往昔，恒河沙劫，有佛出世，名无量光；十二如来，相继一劫。其最后佛，名超日月光；彼佛教我，念佛三昧。譬如有人，一专为忆，一人专忘；如是二人，若逢不逢，或见非见。二人相忆，二忆念深；如是乃至从生至生，同于形影，不相乖异。十方如来，怜念众生，如母忆子；若子逃逝，虽忆何为？子若忆母，如母忆时，母子历生，不相违远。若众生心，忆佛、念佛，现前当来，必定见佛，去佛不远；不假方便，自得心开。如染香人，身有香气；此则名曰：香光庄严。我本因地，以念佛心，入无生忍；今于此界，摄念佛人，归于净土。佛问圆通，我无选择；都摄六根，净念相继，得三摩地，斯为第一。’
大方广佛华严经普贤行愿品
唐罽宾国三藏般若奉诏译
尔时，普贤菩萨摩诃萨，称赞如来胜功德已，告诸菩萨及善财言：“善男子！如来功德，假使十方一切诸佛，经不可说不可说佛刹极微尘数劫，相续演说，不可穷尽！若欲成就此功德门，应修十种广大行愿。何等为十？一者、礼敬诸佛。二者、称赞如来。三者、广修供养。四者、忏悔业障。五者、随喜功德。六者、请转法轮。七者、请佛住世。八者、常随佛学。九者、恒顺众生。十者、普皆回向、善财白言：‘大圣！云何礼敬乃至回向？’普贤菩萨告善财言：‘善男子！言礼敬诸佛者，所有尽法界、虚空界，十方三世一切佛刹，极微尘数诸佛世尊，我以普贤行愿力故，深心信解，如对目前，悉以清净身语意业，常修礼敬。一一佛所，皆现不可说不可说佛刹极微尘数身。一一身，遍礼不可说不可说佛刹及微尘数佛。虚空界尽，我礼乃尽，以虚空界不可尽故，我此礼敬无有穷尽。如此乃至众生界尽，众生业尽，众生烦恼尽，我礼乃尽。而众生界乃至烦恼无有尽故，我此礼敬无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言称赞如来者，所有尽法界、虚空界，十方三世一切刹土，所有极微一一尘中，皆有一切世间极微尘数佛；一一佛所，皆有菩萨海会围绕。我当悉以甚深胜解，现前知见，各以出过辩才天女微妙舌根，一一舌根，出无尽音声海，一一音声，出一切言辞海，称扬赞叹一切如来诸功德海。穷未来际，相续不断，尽于法界，无不周遍。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我赞乃尽。而虚空界乃至烦恼，无有尽故，我此赞叹无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言广修供养者，所有尽法界、虚空界，十方三世一切佛刹极微尘中，一一各有一切世界极微尘数佛，一一佛所，种种菩萨海会围绕。我以普贤行愿力故，起深信解，现前知见，悉以上妙诸供养具而为供养。所谓华云、鬘云、天音乐云、天伞盖云、天衣服云、天种种香、涂香、烧香、末香，如是等云，一一量如须弥山王。然种种灯，酥灯、油灯，诸香油灯，一一灯柱如须弥山，一一灯油如大海水。以如是等诸供养具，常为供养。善男子！诸供养中，法供养最。所谓如说修行供养，利益众生供养，摄受众生供养，代众生苦供养，勤修善根供养，不舍菩萨业供养，不离菩提心供养。善男子！如前供养无量功德，比法供养一念功德，百分不及一，千分不及一，百千俱胝那由他分、迦罗分、算分、数分、喻分、优波尼沙陀分，亦不及一。何以故？以诸如来尊重法故。以如说行，出生诸佛故。若诸菩萨行法供养，则得成就供养如来。如是修行，是真供养故。此广大最胜供养，虚空界尽，众生界尽，众生业尽，众生烦恼尽，我供乃尽，而虚空界乃至烦恼不可尽故，我此供养亦无有尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言忏悔业障者，菩萨自念：我于过去无始劫中，由贪嗔痴，发身口意，作诸恶业，无量无边。若此恶业有体相者，尽虚空界不能容受。我今悉以清净三业，遍于法界极微尘刹一切诸佛菩萨众前，诚心忏悔，后不复造，恒住净戒一切功德。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我忏乃尽，而虚空界乃至众生烦恼不可尽故，我此忏悔无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言随喜功德者，所有尽法界、虚空界，十方三世一切佛刹极微尘数诸佛如来，从初发心，为一切智，勤修福聚，不惜身命，经不可说不可说佛刹极微尘数劫，一一劫中，舍不可说不可说佛刹极微尘数头目手足。如是一切难行苦行，圆满种种波罗蜜门，证入种种菩萨智地，成就诸佛无上菩提及般涅槃，分布舍利，所有善根，我皆随喜。及彼十方一切世界，六趣四生，一切种类，所有功德，乃至一尘，我皆随喜。十方三世一切声闻及辟支佛，有学无学，所有功德，我皆随喜。一切菩萨所修无量难行苦行，志求无上正等菩提，广大功德，我皆随喜。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我此随喜，无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言请转法轮者，所有尽法界、虚空界，十方三世一切佛刹极微尘中，一一各有不可说不可说佛刹极微尘数广大佛刹。一一刹中，念念有不可说不可说佛刹极微尘数一切诸佛成等正觉，一切菩萨海会围绕。而我悉以身口意业，种种方便，殷勤劝请，转妙法轮。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我常劝请一切诸佛，转正法轮，无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言请佛住世者，所有尽法界、虚空界，十方三世一切佛刹极微尘数诸佛如来，将欲示现般涅槃者，及诸菩萨、声闻、缘觉，有学无学，乃至一切诸善知识，我悉劝请莫入涅槃。经于一切佛刹极微尘数劫，为欲利乐一切众生。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我此劝请，无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言常随佛学者，如此娑婆世界毗卢遮那如来，从初发心，精进不退，以不可说不可说身命而为布施。剥皮为纸，析骨为笔，刺血为墨，书写经典，积如须弥。为重法故，不惜身命，何况王位、城邑、聚落、宫殿、园林，一切所有，及余种种难行苦行，乃至树下成大菩提，示种种神通，起种种变化，现种种佛身，处种种众会，或处一切诸大菩萨众会道场，或处声闻及辟支佛众会道场，或处转轮圣王、小王眷属众会道场，或处刹利及婆罗门、长者、居士众会道场，乃至或处天龙八部、人非人等众会道场。处于如是种种众会，以圆满因，如大雷震，随其乐欲，成熟众生，乃至示现入于涅槃，如是一切，我皆随学。如今世尊毗卢遮那，如是尽法界、虚空界，十方三世一切佛刹所有尘中一切如来，皆亦如是，于念念中，我皆随学。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我此随学，无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言恒顺众生者，谓尽法界、虚空界，十方刹海所有众生，种种差别。所谓卵生、胎生、湿生、化生；或有依于地、水、火、风而生住者；或有依空及诸卉木而生住者，种种生类，种种色身，种种形状，种种相貌，种种寿量，种种族类，种种名号，种种心性，种种知见，种种欲乐，种种意行，种种威仪，种种衣服，种种饮食，处于种种村营、聚落、城邑、宫殿。乃至一切天龙八部、人非人等，无足、二足、四足、多足、有色、无色、有想、无想、非有想、非无想，如是等类，我皆于彼，随顺而转。种种承事，种种供养。如敬父母，如奉师长及阿罗汉，乃至如来，等无有异。于诸病苦，为作良医。于失道者，示其正路。于闇夜中，为作光明。于贫穷者，令得伏藏。菩萨如是平等饶益一切众生。何以故？菩萨若能随顺众生，则为随顺供养诸佛。若于众生尊重承事，则为尊重承事如来。若令众生生欢喜者，则令一切如来欢喜。何以故？诸佛如来以大悲心而为体故。因于众生，而起大悲：因于大悲，生菩提心；因菩提心，成等正觉。譬如旷野砂碛之中，有大树王，若根得水，枝叶华果悉皆繁茂。生死旷野菩提树王，亦复如是。一切众生而为树根，诸佛菩萨而为华果，以大悲水饶益众生，则能成就诸佛菩萨智慧华果。何以故？若诸菩萨以大悲水饶益众生，则能成就阿耨多罗三藐三菩提故。是故菩提属于众生。若无众生，一切菩萨终不能成无上正觉。善男子！汝于此义，应如是解。以于众生心平等故，则能成就圆满大悲。以大悲心随众生故，则能成就供养如来。菩萨如是随顺众生，虚空界尽，众生界尽，众生业尽，众生烦恼尽，我此随顺无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言普皆回向者，从初礼拜乃至随顺所有功德，皆悉回向，尽法界、虚空界一切众生。愿令众生，常得安乐，无诸病苦。欲行恶法，皆悉不成。所修善业，皆速成就。关闭一切诸恶趣门，开示人天涅槃正路。若诸众生，因其积集诸恶业故，所感一切极重苦果，我皆代受，令彼众生，悉得解脱，究竟成就无上菩提。菩萨如是所修回向，虚空界尽，众生界尽，众生业尽，众生烦恼尽，我此回向，无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
善男子！是为菩萨摩诃萨十种大愿，具足圆满。若诸菩萨，于此大愿，随顺趣入，则能成熟一切众生，则能随顺阿耨多罗三藐三菩提，则能成满普贤菩萨诸行愿海。
是故善男子！汝于此义，应如是知。若有善男子、善女子，以满十方无量无边不可说不可说佛刹极微尘数一切世界，上妙七宝，及诸人天最胜安乐，布施尔所一切世界所有众生，供养尔所一切世界诸佛菩萨，经尔所佛刹极微尘数劫，相续不断，所得功德；若复有人，闻此愿王，一经于耳，所有功德，比前功德，百分不及一，千分不及一，乃至优波泥沙陀分亦不及一。或复有人，以深信心，于此大愿，受持读诵，乃至书写一四句偈，速能除灭五无间业。所有世间身心等病，种种苦恼，乃至佛刹极微尘数一切恶业，皆得消除。一切魔军、夜叉、罗刹、若鸠槃茶、若毗舍阇、若部多等，饮血啖肉诸恶鬼神，皆悉远离。或时发心，亲近守护。是故若人诵此愿者，行于世间，无有障碍。如空中月，出于云翳。诸佛菩萨之所称赞，一切人天皆应礼敬，一切众生悉应供养。此善男子，善得人身，圆满普贤所有功德。不久当如普贤菩萨，速得成就微妙色身，具三十二大丈夫相。若生人天，所在之处，常居胜族，悉能破坏一切恶趣，悉能远离一切恶友，悉能制服一切外道，悉能解脱一切烦恼。如师子王摧伏群兽，堪受一切众生供养。又复是人临命终时，最后刹那，一切诸根悉皆散坏；一切亲属悉皆舍离；一切威势悉皆退失；辅相大臣、宫城内外、象马车乘、珍宝伏藏，如是一切无复相随。唯此愿王，不相舍离，于一切时，引导其前。一刹那中，即得往生极乐世界。到已即见阿弥陀佛、文殊师利菩萨、普贤菩萨、观自在菩萨、弥勒菩萨等。此诸菩萨，色相端严，功德具足，所共围绕。其人自见生莲华中，蒙佛授记。得授记已，经于无数百千万亿那由他劫，普于十方不可说不可说世界，以智慧力，随众生心而为利益。不久当坐菩提道场，降服魔军，成等正觉，转妙法轮。能令佛刹极微尘数世界众生，发菩提心，随其根性，教化成熟，乃至尽于未来劫海，广能利益一切众生。
善男子！彼诸众生，若闻、若信此大愿王，受持读诵，广为人说，所有功德，除佛世尊，余无知者。是故汝等，闻此愿王，莫生疑念，应当谛受。受已能读，读已能诵，诵已能持，乃至书写，广为人说。是诸人等，于一念中，所有行愿，皆得成就；所获福聚，无量无边！能于烦恼大苦海中，拔济众生，令其出离，皆得往生阿弥陀佛极乐世界。’
尔时，普贤菩萨摩诃萨，欲重宣此义，普观十方，而说偈言：
‘所有十方世界中，三世一切人师子，我以清净身语意，一切遍礼尽无余。
普贤行愿威神力，普现一切如来前，一身复现刹尘身，一一遍礼刹尘佛。
于一尘中尘数佛，各处菩萨众会中，无尽法界尘亦然，深信诸佛皆充满。
各以一切音声海，普出无尽妙言辞，尽于未来一切劫，赞佛甚深功德海。
以诸最胜妙华鬘，伎乐涂香及伞盖，如是最胜庄严具，我以供养诸如来。
最胜衣服最胜香，末香烧香与灯烛，一一皆如妙高聚，我悉供养诸如来。
我以广大胜解心，深信一切三世佛，悉以普贤行愿力，普遍供养诸如来。
我昔所造诸恶业，皆由无始贪嗔痴，从身语意之所生，一切我今皆忏悔。
十方一切诸众生，二乘有学及无学，一切如来与菩萨，所有功德皆随喜。
十方所有世间灯，最初成就菩提者，我今一切皆劝请，转于无上妙法轮。
诸佛若欲示涅槃，我悉至诚而劝请，唯愿久住刹尘劫，利乐一切诸众生。
所有礼赞供养福，请佛住世转法轮，随喜忏悔诸善根，回向众生及佛道。
我随一切如来学，修习普贤圆满行，供养一切诸如来，及与现在十方佛。
未来一切天人师，一切意乐皆圆满，我愿普随三世学，速得成就大菩提。
所有十方三世刹，广大清净妙庄严，众会围绕诸如来，悉在菩提树王下。
十方所有诸众生，愿离忧患常安乐，获得甚深正法利，灭除烦恼尽无余。
我为菩提修行时，一切趣中成宿命，常得出家修净戒，无垢无破无穿漏。
天龙夜叉鸠槃茶，乃至人与非人等，所有一切众生语，悉以诸音而说法。
勤修清净波罗密，恒不忘失菩提心，灭除障垢无有余，一切妙行皆成就。
于诸惑业及魔境，世间道中得解脱，犹如莲华不著水，亦如日月不住空。
悉除一切恶道苦，等与一切群生乐，如是经于刹尘劫，十方利益恒无尽。
我常随顺诸众生，尽于未来一切劫，恒修普贤广大行，圆满无上大菩提。
所有与我同行者，于一切处同集会，身口意业皆同等，一切行愿同修学。
所有益我善知识，为我显示普贤行，常愿与我同集会，于我常生欢喜心。
愿常面见诸如来，及诸佛子众围绕，于彼皆兴广大供，尽未来劫无疲厌。
愿持诸佛微妙法，光显一切菩提行，究竟清净普贤道，尽未来劫常修习。
我于一切诸有中，所修福智恒无尽，定慧方便及解脱，获诸无尽功德藏。
一尘中有尘数刹，一一刹有难思佛，一一佛处众会中，我见恒演菩提行。
普尽十方诸刹海，一一毛端三世海，佛海及与国土海，我遍修行经劫海。
一切如来语清净，一言具众音声海，随诸众生意乐音，一一流佛辩才海。
三世一切诸如来，于彼无尽语言海，恒转理趣妙法轮，我深智力普能入。
我能深入于未来，尽一切劫为一念，三世所有一切劫，为一念际我皆入。
我于一念见三世，所有一切人师子，亦常入佛境界中，如幻解脱及威力。
于一毛端极微中，出现三世庄严刹，十方尘刹诸毛端，我皆深入而严净。
所有未来照世灯，成道转法悟群有，究竟佛事示涅槃，我皆往诣而亲近。
速疾周遍神通力，普门遍入大乘力，智行普修功德力，威神普覆大慈力。
遍净庄严胜福力，无著无依智慧力，定慧方便威神力，普能积集菩提力，
清净一切善业力，摧灭一切烦恼力，降服一切诸魔力，圆满普贤诸行力。
普能严净诸刹海，解脱一切众生海。善能分别诸法海，能甚深入智慧海。
普能清净诸行海，圆满一切诸愿海，亲近供养诸佛海，修行无倦经劫海。
三世一切诸如来，最胜菩提诸行愿，我皆供养圆满修，以普贤行悟菩提。
一切如来有长子，彼名号曰普贤尊，我今回向诸善根，愿诸智行悉同彼。
愿身口意恒清净，诸行刹土亦复然，如是智慧号普贤，愿我与彼皆同等。
我为遍净普贤行，文殊师利诸大愿，满彼事业尽无余，未来际劫恒无倦。
我所修行无有量，获得无量诸功德，安住无量诸行中，了达一切神通力。
文殊师利勇猛智，普贤慧行亦复然，我今回向诸善根，随彼一切常修学。
三世诸佛所称叹，如是最胜诸大愿，我今回向诸善根，为得普贤殊胜行。
愿我离欲命终时，尽除一切诸障碍，面见彼佛阿弥陀，即得往生安乐刹。
我既往生彼国已，现前成就此大愿，一切圆满尽无余，利乐一切众生界。
彼佛众会咸清净，我时于胜莲华生，亲睹如来无量光，现前授我菩提记。
蒙彼如来授记已，化身无数百俱胝，智力广大遍十方，普利一切众生界。
乃至虚空世界尽，众生及业烦恼尽，如是一切无尽时，我愿究竟恒无尽。
十方所有无边刹，庄严众宝供如来，最胜安乐施天人，经一切刹微尘劫。
若人于此胜愿王，一经于耳能生信，求胜菩提心渴仰，获胜功德过于彼。
即常远离恶知识，永离一切诸恶道，速见如来无量光，具此普贤最胜愿。
此人善得胜寿命，此人善来人中生，此人不久当成就，如彼普贤菩萨行。
往昔由无智慧力，所造极恶五无间，诵此普贤大愿王，一念速疾皆消灭。
族姓种类及容色，相好智慧咸圆满，诸魔外道不能摧，堪为三界所应供。
速诣菩提大树王，坐已降服诸魔众，成等正觉转法轮，普利一切诸含识。
若人于此普贤愿，读诵受持及演说，果报唯佛能证知，决定获胜菩提道。
若人诵持普贤愿，我说少分之善根，一念一切悉皆圆，成就众生清净愿。
我此普贤殊胜行，无边胜福皆回向，普愿沉溺诸众生，速往无量光佛刹。’
尔时，普贤菩萨摩诃萨，于如来前，说此普贤广大愿王清净偈已。善财童子，踊跃无量，一切菩萨，皆大欢喜。如来赞言：‘善哉！善哉！’尔时，世尊与诸圣者菩萨摩诃萨，演说如是不可思议解脱境界胜法门时，文殊师利菩萨而为上首。诸大菩萨，及所成熟六千比丘，弥勒菩萨而为上首。贤劫一切诸大菩萨，无垢普贤菩萨而为上首。一生补处住灌顶位诸大菩萨，及余十方种种世界，普来集会。一切刹海极微尘数菩萨摩诃萨众、大智舍利弗、摩诃目犍连等而为上首。诸大声闻，并诸人天一切世主、天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩侯罗伽、人非人等一切大众，闻佛所说，皆大欢喜，信受奉行。
唐罽宾国三藏般若奉诏译
尔时，普贤菩萨摩诃萨，称赞如来胜功德已，告诸菩萨及善财言：“善男子！如来功德，假使十方一切诸佛，经不可说不可说佛刹极微尘数劫，相续演说，不可穷尽！若欲成就此功德门，应修十种广大行愿。何等为十？一者、礼敬诸佛。二者、称赞如来。三者、广修供养。四者、忏悔业障。五者、随喜功德。六者、请转法轮。七者、请佛住世。八者、常随佛学。九者、恒顺众生。十者、普皆回向、善财白言：‘大圣！云何礼敬乃至回向？’普贤菩萨告善财言：‘善男子！言礼敬诸佛者，所有尽法界、虚空界，十方三世一切佛刹，极微尘数诸佛世尊，我以普贤行愿力故，深心信解，如对目前，悉以清净身语意业，常修礼敬。一一佛所，皆现不可说不可说佛刹极微尘数身。一一身，遍礼不可说不可说佛刹及微尘数佛。虚空界尽，我礼乃尽，以虚空界不可尽故，我此礼敬无有穷尽。如此乃至众生界尽，众生业尽，众生烦恼尽，我礼乃尽。而众生界乃至烦恼无有尽故，我此礼敬无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言称赞如来者，所有尽法界、虚空界，十方三世一切刹土，所有极微一一尘中，皆有一切世间极微尘数佛；一一佛所，皆有菩萨海会围绕。我当悉以甚深胜解，现前知见，各以出过辩才天女微妙舌根，一一舌根，出无尽音声海，一一音声，出一切言辞海，称扬赞叹一切如来诸功德海。穷未来际，相续不断，尽于法界，无不周遍。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我赞乃尽。而虚空界乃至烦恼，无有尽故，我此赞叹无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言广修供养者，所有尽法界、虚空界，十方三世一切佛刹极微尘中，一一各有一切世界极微尘数佛，一一佛所，种种菩萨海会围绕。我以普贤行愿力故，起深信解，现前知见，悉以上妙诸供养具而为供养。所谓华云、鬘云、天音乐云、天伞盖云、天衣服云、天种种香、涂香、烧香、末香，如是等云，一一量如须弥山王。然种种灯，酥灯、油灯，诸香油灯，一一灯柱如须弥山，一一灯油如大海水。以如是等诸供养具，常为供养。善男子！诸供养中，法供养最。所谓如说修行供养，利益众生供养，摄受众生供养，代众生苦供养，勤修善根供养，不舍菩萨业供养，不离菩提心供养。善男子！如前供养无量功德，比法供养一念功德，百分不及一，千分不及一，百千俱胝那由他分、迦罗分、算分、数分、喻分、优波尼沙陀分，亦不及一。何以故？以诸如来尊重法故。以如说行，出生诸佛故。若诸菩萨行法供养，则得成就供养如来。如是修行，是真供养故。此广大最胜供养，虚空界尽，众生界尽，众生业尽，众生烦恼尽，我供乃尽，而虚空界乃至烦恼不可尽故，我此供养亦无有尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言忏悔业障者，菩萨自念：我于过去无始劫中，由贪嗔痴，发身口意，作诸恶业，无量无边。若此恶业有体相者，尽虚空界不能容受。我今悉以清净三业，遍于法界极微尘刹一切诸佛菩萨众前，诚心忏悔，后不复造，恒住净戒一切功德。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我忏乃尽，而虚空界乃至众生烦恼不可尽故，我此忏悔无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言随喜功德者，所有尽法界、虚空界，十方三世一切佛刹极微尘数诸佛如来，从初发心，为一切智，勤修福聚，不惜身命，经不可说不可说佛刹极微尘数劫，一一劫中，舍不可说不可说佛刹极微尘数头目手足。如是一切难行苦行，圆满种种波罗蜜门，证入种种菩萨智地，成就诸佛无上菩提及般涅槃，分布舍利，所有善根，我皆随喜。及彼十方一切世界，六趣四生，一切种类，所有功德，乃至一尘，我皆随喜。十方三世一切声闻及辟支佛，有学无学，所有功德，我皆随喜。一切菩萨所修无量难行苦行，志求无上正等菩提，广大功德，我皆随喜。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我此随喜，无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言请转法轮者，所有尽法界、虚空界，十方三世一切佛刹极微尘中，一一各有不可说不可说佛刹极微尘数广大佛刹。一一刹中，念念有不可说不可说佛刹极微尘数一切诸佛成等正觉，一切菩萨海会围绕。而我悉以身口意业，种种方便，殷勤劝请，转妙法轮。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我常劝请一切诸佛，转正法轮，无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言请佛住世者，所有尽法界、虚空界，十方三世一切佛刹极微尘数诸佛如来，将欲示现般涅槃者，及诸菩萨、声闻、缘觉，有学无学，乃至一切诸善知识，我悉劝请莫入涅槃。经于一切佛刹极微尘数劫，为欲利乐一切众生。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我此劝请，无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言常随佛学者，如此娑婆世界毗卢遮那如来，从初发心，精进不退，以不可说不可说身命而为布施。剥皮为纸，析骨为笔，刺血为墨，书写经典，积如须弥。为重法故，不惜身命，何况王位、城邑、聚落、宫殿、园林，一切所有，及余种种难行苦行，乃至树下成大菩提，示种种神通，起种种变化，现种种佛身，处种种众会，或处一切诸大菩萨众会道场，或处声闻及辟支佛众会道场，或处转轮圣王、小王眷属众会道场，或处刹利及婆罗门、长者、居士众会道场，乃至或处天龙八部、人非人等众会道场。处于如是种种众会，以圆满因，如大雷震，随其乐欲，成熟众生，乃至示现入于涅槃，如是一切，我皆随学。如今世尊毗卢遮那，如是尽法界、虚空界，十方三世一切佛刹所有尘中一切如来，皆亦如是，于念念中，我皆随学。如是虚空界尽，众生界尽，众生业尽，众生烦恼尽，我此随学，无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言恒顺众生者，谓尽法界、虚空界，十方刹海所有众生，种种差别。所谓卵生、胎生、湿生、化生；或有依于地、水、火、风而生住者；或有依空及诸卉木而生住者，种种生类，种种色身，种种形状，种种相貌，种种寿量，种种族类，种种名号，种种心性，种种知见，种种欲乐，种种意行，种种威仪，种种衣服，种种饮食，处于种种村营、聚落、城邑、宫殿。乃至一切天龙八部、人非人等，无足、二足、四足、多足、有色、无色、有想、无想、非有想、非无想，如是等类，我皆于彼，随顺而转。种种承事，种种供养。如敬父母，如奉师长及阿罗汉，乃至如来，等无有异。于诸病苦，为作良医。于失道者，示其正路。于闇夜中，为作光明。于贫穷者，令得伏藏。菩萨如是平等饶益一切众生。何以故？菩萨若能随顺众生，则为随顺供养诸佛。若于众生尊重承事，则为尊重承事如来。若令众生生欢喜者，则令一切如来欢喜。何以故？诸佛如来以大悲心而为体故。因于众生，而起大悲：因于大悲，生菩提心；因菩提心，成等正觉。譬如旷野砂碛之中，有大树王，若根得水，枝叶华果悉皆繁茂。生死旷野菩提树王，亦复如是。一切众生而为树根，诸佛菩萨而为华果，以大悲水饶益众生，则能成就诸佛菩萨智慧华果。何以故？若诸菩萨以大悲水饶益众生，则能成就阿耨多罗三藐三菩提故。是故菩提属于众生。若无众生，一切菩萨终不能成无上正觉。善男子！汝于此义，应如是解。以于众生心平等故，则能成就圆满大悲。以大悲心随众生故，则能成就供养如来。菩萨如是随顺众生，虚空界尽，众生界尽，众生业尽，众生烦恼尽，我此随顺无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
复次，善男子！言普皆回向者，从初礼拜乃至随顺所有功德，皆悉回向，尽法界、虚空界一切众生。愿令众生，常得安乐，无诸病苦。欲行恶法，皆悉不成。所修善业，皆速成就。关闭一切诸恶趣门，开示人天涅槃正路。若诸众生，因其积集诸恶业故，所感一切极重苦果，我皆代受，令彼众生，悉得解脱，究竟成就无上菩提。菩萨如是所修回向，虚空界尽，众生界尽，众生业尽，众生烦恼尽，我此回向，无有穷尽。念念相续，无有间断，身语意业，无有疲厌。
善男子！是为菩萨摩诃萨十种大愿，具足圆满。若诸菩萨，于此大愿，随顺趣入，则能成熟一切众生，则能随顺阿耨多罗三藐三菩提，则能成满普贤菩萨诸行愿海。
是故善男子！汝于此义，应如是知。若有善男子、善女子，以满十方无量无边不可说不可说佛刹极微尘数一切世界，上妙七宝，及诸人天最胜安乐，布施尔所一切世界所有众生，供养尔所一切世界诸佛菩萨，经尔所佛刹极微尘数劫，相续不断，所得功德；若复有人，闻此愿王，一经于耳，所有功德，比前功德，百分不及一，千分不及一，乃至优波泥沙陀分亦不及一。或复有人，以深信心，于此大愿，受持读诵，乃至书写一四句偈，速能除灭五无间业。所有世间身心等病，种种苦恼，乃至佛刹极微尘数一切恶业，皆得消除。一切魔军、夜叉、罗刹、若鸠槃茶、若毗舍阇、若部多等，饮血啖肉诸恶鬼神，皆悉远离。或时发心，亲近守护。是故若人诵此愿者，行于世间，无有障碍。如空中月，出于云翳。诸佛菩萨之所称赞，一切人天皆应礼敬，一切众生悉应供养。此善男子，善得人身，圆满普贤所有功德。不久当如普贤菩萨，速得成就微妙色身，具三十二大丈夫相。若生人天，所在之处，常居胜族，悉能破坏一切恶趣，悉能远离一切恶友，悉能制服一切外道，悉能解脱一切烦恼。如师子王摧伏群兽，堪受一切众生供养。又复是人临命终时，最后刹那，一切诸根悉皆散坏；一切亲属悉皆舍离；一切威势悉皆退失；辅相大臣、宫城内外、象马车乘、珍宝伏藏，如是一切无复相随。唯此愿王，不相舍离，于一切时，引导其前。一刹那中，即得往生极乐世界。到已即见阿弥陀佛、文殊师利菩萨、普贤菩萨、观自在菩萨、弥勒菩萨等。此诸菩萨，色相端严，功德具足，所共围绕。其人自见生莲华中，蒙佛授记。得授记已，经于无数百千万亿那由他劫，普于十方不可说不可说世界，以智慧力，随众生心而为利益。不久当坐菩提道场，降服魔军，成等正觉，转妙法轮。能令佛刹极微尘数世界众生，发菩提心，随其根性，教化成熟，乃至尽于未来劫海，广能利益一切众生。
善男子！彼诸众生，若闻、若信此大愿王，受持读诵，广为人说，所有功德，除佛世尊，余无知者。是故汝等，闻此愿王，莫生疑念，应当谛受。受已能读，读已能诵，诵已能持，乃至书写，广为人说。是诸人等，于一念中，所有行愿，皆得成就；所获福聚，无量无边！能于烦恼大苦海中，拔济众生，令其出离，皆得往生阿弥陀佛极乐世界。’
尔时，普贤菩萨摩诃萨，欲重宣此义，普观十方，而说偈言：
‘所有十方世界中，三世一切人师子，我以清净身语意，一切遍礼尽无余。
普贤行愿威神力，普现一切如来前，一身复现刹尘身，一一遍礼刹尘佛。
于一尘中尘数佛，各处菩萨众会中，无尽法界尘亦然，深信诸佛皆充满。
各以一切音声海，普出无尽妙言辞，尽于未来一切劫，赞佛甚深功德海。
以诸最胜妙华鬘，伎乐涂香及伞盖，如是最胜庄严具，我以供养诸如来。
最胜衣服最胜香，末香烧香与灯烛，一一皆如妙高聚，我悉供养诸如来。
我以广大胜解心，深信一切三世佛，悉以普贤行愿力，普遍供养诸如来。
我昔所造诸恶业，皆由无始贪嗔痴，从身语意之所生，一切我今皆忏悔。
十方一切诸众生，二乘有学及无学，一切如来与菩萨，所有功德皆随喜。
十方所有世间灯，最初成就菩提者，我今一切皆劝请，转于无上妙法轮。
诸佛若欲示涅槃，我悉至诚而劝请，唯愿久住刹尘劫，利乐一切诸众生。
所有礼赞供养福，请佛住世转法轮，随喜忏悔诸善根，回向众生及佛道。
我随一切如来学，修习普贤圆满行，供养一切诸如来，及与现在十方佛。
未来一切天人师，一切意乐皆圆满，我愿普随三世学，速得成就大菩提。
所有十方三世刹，广大清净妙庄严，众会围绕诸如来，悉在菩提树王下。
十方所有诸众生，愿离忧患常安乐，获得甚深正法利，灭除烦恼尽无余。
我为菩提修行时，一切趣中成宿命，常得出家修净戒，无垢无破无穿漏。
天龙夜叉鸠槃茶，乃至人与非人等，所有一切众生语，悉以诸音而说法。
勤修清净波罗密，恒不忘失菩提心，灭除障垢无有余，一切妙行皆成就。
于诸惑业及魔境，世间道中得解脱，犹如莲华不著水，亦如日月不住空。
悉除一切恶道苦，等与一切群生乐，如是经于刹尘劫，十方利益恒无尽。
我常随顺诸众生，尽于未来一切劫，恒修普贤广大行，圆满无上大菩提。
所有与我同行者，于一切处同集会，身口意业皆同等，一切行愿同修学。
所有益我善知识，为我显示普贤行，常愿与我同集会，于我常生欢喜心。
愿常面见诸如来，及诸佛子众围绕，于彼皆兴广大供，尽未来劫无疲厌。
愿持诸佛微妙法，光显一切菩提行，究竟清净普贤道，尽未来劫常修习。
我于一切诸有中，所修福智恒无尽，定慧方便及解脱，获诸无尽功德藏。
一尘中有尘数刹，一一刹有难思佛，一一佛处众会中，我见恒演菩提行。
普尽十方诸刹海，一一毛端三世海，佛海及与国土海，我遍修行经劫海。
一切如来语清净，一言具众音声海，随诸众生意乐音，一一流佛辩才海。
三世一切诸如来，于彼无尽语言海，恒转理趣妙法轮，我深智力普能入。
我能深入于未来，尽一切劫为一念，三世所有一切劫，为一念际我皆入。
我于一念见三世，所有一切人师子，亦常入佛境界中，如幻解脱及威力。
于一毛端极微中，出现三世庄严刹，十方尘刹诸毛端，我皆深入而严净。
所有未来照世灯，成道转法悟群有，究竟佛事示涅槃，我皆往诣而亲近。
速疾周遍神通力，普门遍入大乘力，智行普修功德力，威神普覆大慈力。
遍净庄严胜福力，无著无依智慧力，定慧方便威神力，普能积集菩提力，
清净一切善业力，摧灭一切烦恼力，降服一切诸魔力，圆满普贤诸行力。
普能严净诸刹海，解脱一切众生海。善能分别诸法海，能甚深入智慧海。
普能清净诸行海，圆满一切诸愿海，亲近供养诸佛海，修行无倦经劫海。
三世一切诸如来，最胜菩提诸行愿，我皆供养圆满修，以普贤行悟菩提。
一切如来有长子，彼名号曰普贤尊，我今回向诸善根，愿诸智行悉同彼。
愿身口意恒清净，诸行刹土亦复然，如是智慧号普贤，愿我与彼皆同等。
我为遍净普贤行，文殊师利诸大愿，满彼事业尽无余，未来际劫恒无倦。
我所修行无有量，获得无量诸功德，安住无量诸行中，了达一切神通力。
文殊师利勇猛智，普贤慧行亦复然，我今回向诸善根，随彼一切常修学。
三世诸佛所称叹，如是最胜诸大愿，我今回向诸善根，为得普贤殊胜行。
愿我离欲命终时，尽除一切诸障碍，面见彼佛阿弥陀，即得往生安乐刹。
我既往生彼国已，现前成就此大愿，一切圆满尽无余，利乐一切众生界。
彼佛众会咸清净，我时于胜莲华生，亲睹如来无量光，现前授我菩提记。
蒙彼如来授记已，化身无数百俱胝，智力广大遍十方，普利一切众生界。
乃至虚空世界尽，众生及业烦恼尽，如是一切无尽时，我愿究竟恒无尽。
十方所有无边刹，庄严众宝供如来，最胜安乐施天人，经一切刹微尘劫。
若人于此胜愿王，一经于耳能生信，求胜菩提心渴仰，获胜功德过于彼。
即常远离恶知识，永离一切诸恶道，速见如来无量光，具此普贤最胜愿。
此人善得胜寿命，此人善来人中生，此人不久当成就，如彼普贤菩萨行。
往昔由无智慧力，所造极恶五无间，诵此普贤大愿王，一念速疾皆消灭。
族姓种类及容色，相好智慧咸圆满，诸魔外道不能摧，堪为三界所应供。
速诣菩提大树王，坐已降服诸魔众，成等正觉转法轮，普利一切诸含识。
若人于此普贤愿，读诵受持及演说，果报唯佛能证知，决定获胜菩提道。
若人诵持普贤愿，我说少分之善根，一念一切悉皆圆，成就众生清净愿。
我此普贤殊胜行，无边胜福皆回向，普愿沉溺诸众生，速往无量光佛刹。’
尔时，普贤菩萨摩诃萨，于如来前，说此普贤广大愿王清净偈已。善财童子，踊跃无量，一切菩萨，皆大欢喜。如来赞言：‘善哉！善哉！’尔时，世尊与诸圣者菩萨摩诃萨，演说如是不可思议解脱境界胜法门时，文殊师利菩萨而为上首。诸大菩萨，及所成熟六千比丘，弥勒菩萨而为上首。贤劫一切诸大菩萨，无垢普贤菩萨而为上首。一生补处住灌顶位诸大菩萨，及余十方种种世界，普来集会。一切刹海极微尘数菩萨摩诃萨众、大智舍利弗、摩诃目犍连等而为上首。诸大声闻，并诸人天一切世主、天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩侯罗伽、人非人等一切大众，闻佛所说，皆大欢喜，信受奉行。
佛说观无量寿佛经
刘宋西域三藏法师强良耶舍 译
如是我闻，一时，佛在王舍城耆阇崛山中，与大比丘众，千二百五十人俱。菩萨三万二千，文殊师利法王子而为上首。
尔时王舍大城有一太子，名阿阇世，随顺调达恶友之教。收执父王频婆娑罗，幽闭置于七重室内，制诸群臣，一不得往。
国太夫人名韦提希，恭敬大王，澡浴清净，以酥蜜和麦少用涂其身，诸璎珞中，盛蒲萄浆，密以上王。
尔时大王食麦少饮浆，求水漱口，漱口毕已，合掌恭敬，向耆阇崛山遥礼世尊，而作是言：“大目犍连是吾亲友，愿兴慈悲，授我八戒”。时目犍连如鹰隼飞，疾至王所，日日如是，授王八戒。世尊亦遣尊者，富楼那，为王说法。
如是时间，经三七日，王食麦少蜜，得闻法故，颜色和悦。
时阿阇世问守门者：“父王今者犹存在耶？”时守门人白言：“大王！国太夫人身涂麦少蜜，璎珞盛浆，持用上王；沙门目连及富楼那，从空而来，为王说法，不可禁制。”时阿阇世闻此语已，怒其母曰：“我母是贼，与贼为伴；沙门恶人，幻惑咒术；令此恶王多日不死”！即执利剑，欲害其母。
时有一臣名曰月光，聪明多智，及与耆婆，为王作礼，白言：“大王！臣闻毗陀论经说，劫初已来，有诸恶王，贪国位故，杀害其父一万八千，未曾闻有无道害母。王今为此杀逆之事，汗刹利种，臣不忍闻，是旃陀罗。我等不宜复住于此。”
时二大臣说此语竟，以手按剑，郤行而退。时阿阇世，惊怖惶惧，告耆婆言：“汝不为我耶？”耆婆白言：“大王！慎莫害母！”
王闻此语，忏悔求救，即便舍剑，止不害母。勒语内官，闭置深宫，不令复出。
时韦提希，被幽闭已，愁忧憔悴，遥向耆阇崛山为佛作礼，而作是言：“如来世尊，在昔之时，�遣阿难来慰问我；我今愁忧，世尊威重，无由得见，愿遣目连尊者阿难与我相见。”作是语已，悲泣雨泪，遥向佛礼。
未举头顷，尔时世尊在耆阇崛山，知韦提希心之所念，即勒大目犍连及以阿难从空而来。
佛从耆阇崛山没，于王宫出。时韦提希礼已，举头见世尊释迦牟尼佛，身紫金色，坐百宝莲华，目连侍左，阿难侍右，释梵护世诸天，在虚空中，普雨天华，持用供养。
时韦提希见佛世尊，自绝璎珞，举身投地，号泣向佛，白言：“世尊！我宿何罪，生此恶子？世尊！复有何等因缘，与提婆达多共为眷属？唯愿世尊，为我广说无忧恼处，我当往生，不乐阎浮提浊恶世也。此浊恶世，地狱饿鬼畜生盈满，多不善聚。愿我未来不闻恶声，不见恶人，今向世尊，五体投地，求哀忏悔，唯愿佛力教我，观于清净业处。”
尔时，世尊放眉间光，其光金色，遍照十方无量世界，还住佛顶，化为金台，如须弥山；十方诸佛净妙国土，皆于中现。或有国土，七宝合成；复有国土，纯是莲华；复有国土，如自在天宫；复有国土，如玻璃镜；十方国土，皆于中现。有如是等无量诸佛国土，严显可观，令韦提希见。
时韦提希白佛言：“世尊！是诸佛土，虽复清净，皆有光明；我今乐生极乐世界，阿弥陀佛所，唯愿世尊教我思惟，教我正受。”
尔时，世尊即便微笑，有五色光，从佛口出，一一光照频婆娑罗王顶。尔时，大王虽在幽闭，心眼无障，遥见世尊，头面作礼，自然增进成阿那含。
尔时，世尊告韦提希：“汝今知不？阿弥陀佛，去此不远，汝当系念，谛观彼国净业成者。我今为汝广说众譬，亦令未来世一切凡夫，欲修净业者，得生西方极乐国土。”
“欲生彼国者，当修三福：一者、孝养父母，奉事师长，慈心不杀，修十善业；二者、受持三归，具足众戒，不犯威仪；三者、发菩提心，深信因果，读诵大乘，劝进行者。如此三事，名为净业。”
佛告韦提希：“汝今知不？此三种业，乃是过去、未来、现在、三世诸佛，净业正因。”
佛告阿难及韦提希：“谛听！谛听！善思念之：如来今者，为未来世一切众生，为烦恼贼之所害者，说清净业，善哉韦提希，快问此事。”
“阿难！汝当受持，广为多众宣说佛语，如来今者，教韦提希，及未来世一切众生，观于西方极乐世界，以佛力故，当得见彼清净国土。如执明镜，自见面像。见彼国土，极妙乐事，心欢喜故，应时即得无生法忍。”
佛告韦提希：“汝是凡夫，心想羸劣，未得天眼，不能远观，诸佛如来有异方便，令汝得见。”
时韦提希白佛言：“世尊！如我今者，以佛力故，见彼国土；若佛灭后，诸众生等，浊恶不善，五苦所逼，云何当见阿弥陀佛极乐世界？”
佛告韦提希：“汝及众生，应当专心系念一处，想于西方。云何作想？凡作想者，一切众生，自非生盲，有目之徒，皆见日没，当起想念。”
“正坐西向，谛观于日欲没之处，令心坚住，专想不移，见日欲没，状如悬鼓。”
“既见日已，闭目开目，皆令明了。”
“是为日想，名曰初观。”
“次作水想，见水澄清，亦令明了，无分散意。既见水已，当起冰想，见冰映彻，作琉璃想。此想成已，见琉璃地，内外映彻，下有金刚，七宝金幢，擎琉璃地。其幢八方八楞具足，一一方面，百宝所成。一一宝珠，有千光明。一一光明。八万四千色，映琉璃地，如亿千日，不可具见。琉璃地上，以黄金绳，杂厕间错，以七宝界，分齐分明。一一宝中，有五百色光，其光如华，又似星月，悬处虚空，成光明台。”
“楼阁千万，百宝合成，于台两边，各有百亿华幢，无量乐器，以为庄严。八种清风，从光明出，鼓此乐器，演说苦、空、无常、无我之音。”
“是为水想，名第二观。”
“此想成时，一一观之，极令了了。闭目开目，不令散失。唯除食时，恒忆此事。”
“如此想者。名为粗见极乐国地。若得三昧，见彼国地，了了分明，不可具说。”
“是为地想，名第三观。”
佛告阿难：“汝持佛语，为未来世一切大众，欲脱苦者，说是观地法。若观是地者，除八十亿劫生死之罪。舍身他世，必生净国，心得无疑。”
“作是观者，名为正观；若他观者，名为邪观。”
佛告阿难，及韦提希：“地想成已，次观宝树。观宝树者，一一观之，作七重行树想。一一树高八千由旬。其诸宝树，七宝华叶，无不具足。”
“一一华叶，作异宝色。琉璃色中，出金色光；玻璃色中，出红色光；玛瑙色中，出砗磲光；砗磲色中，出绿真珠光；珊瑚琥珀一切众宝以为映饰，妙真珠网弥覆树上。一一树上，有七重网。一一网间，有五百亿妙华宫殿，如梵王宫。”
“诸天童子，自然在中。一一童子五百亿释迦毗楞伽摩尼以为璎珞。其摩尼光，照百由旬，犹如和合百亿日月不可具明。众宝间错，色中上者，此诸宝树，行行相当，叶叶相次。于众叶间生诸妙华，华上自然有七宝果。一一树叶，纵广正等二十五由旬。其叶千色，有百种画如天璎珞，有众妙华，作阎浮檀金色。如旋火轮，宛转叶间，涌生诸果，如帝释瓶。”
“有大光明，化成幢旛，无量宝盖。是宝盖中，映现三千大千世界，一切佛事。十方佛国，亦于中现。见此树已，亦当次第一一观之，观见树茎、枝叶、华果，皆令分明。”
“是为树想，名第四观。”
“次当想水，欲想水者，极乐国土，有八池水。”
“一一池水，七宝所成。其宝柔软，从如意珠王生，分为十四支，一一支作，七宝妙色，黄金为渠，渠下皆以杂色金刚，以为底沙。一一水中，有六十亿七宝莲华，一一莲华，团圆正等十二由旬。其摩尼水流注华间，寻树上下。”
“其声微妙，演说苦、空、无常、无我诸波罗密；复复有赞歉诸佛相好者。如意珠王涌出金色微妙光明，其光化为百宝色鸟，和鸣哀雅，常赞念佛、念法、念僧。”
“是为八功德水想，名第五观。”
“众宝国土，一一界上，有五百亿宝楼。其楼阁中，有无量诸天，作天妓乐。又有乐器，悬处虚空，如天宝幢，不鼓自鸣。此众音中，皆说念佛、念法、念比丘僧。”
“此想成已，名为粗见极乐世界、宝树、宝地、宝池。”
“是为总观想，名第六观。”
“若见此者，除无量亿劫极重恶业，命终之后，必生彼国。作是观者，名为正观；若他观者，名为邪观。”
佛告阿难，及韦提希：“谛听谛听，善思念之，吾当为汝分别解说，除苦恼法；汝等忆持，广为大众分别解说。”
说是语时，无量寿佛住立空中，观世音、大势至、是二大士，侍立左右。光明炽盛，不可具见，百千阎浮檀金色，不得为比。
时韦提希，见无量寿佛已，接足作礼，白佛言：“世尊！我今因佛力故，得见无量寿佛，及二菩萨，未来众生，当云何观无量寿佛及二菩萨”？
佛告韦提希：“欲观彼佛者，当起想念，于七宝地上，作莲华想。”
“令其莲华，一一叶上，作百宝色。有八万四千月永，犹如天画。月永有八万四千光，了了分明，皆令得见。华叶小者，纵广二百五十由旬。如是莲华，具有八万四千叶；一一叶间，有百亿摩尼珠王以为映饰。一一摩尼珠，放千光明，其光如盖，七宝合成，遍覆地上。”
“释迦毗楞伽宝，以为其台，此莲华台，八万金刚甄叔迦宝，梵摩尼宝。妙真珠网，以为校饰。”
“于其台上，自然而有四柱宝幢，一一宝幢，如百千万亿须弥山，幢上宝幔，如夜摩天宫，复有五百亿微妙宝珠，以为映饰。一一宝珠，有八万四千光，一一光作八万四千异种金色。一一金色，遍其宝土，处处变化，各作异相。或为金刚台，或作真珠网，或作杂华云，于十方面，随意变现，施作佛事。”
“是为华座想，名第七观。”
佛告阿难：“如此妙华，是本法藏比丘愿力所成。若欲念彼佛者，当先作此华座想。作此想时，不得杂观，皆应一一观之，一一叶，一一珠，一一光，一一台，一一幢，皆令分明。如于镜中，自见面像。此想成者，灭除五万亿劫生死之罪，必定当生极乐世界。”
“作是观者，名为正观；若他观者，名为邪观。”
佛告阿难，及韦提希：“见此事已，次当想佛。所以者何？诸佛如来，是法界身，入一切众生心想中。”
“是故汝等，心想佛时，是心即是三十二相，八十随形好，是心作佛，是心是佛。诸佛正遍知海，从心想生，是故应当一心系念，谛观彼佛，多陀阿伽度，阿罗诃，三藐三佛陀。”
“想彼佛者，先当想像，闭目开目，见一宝像，如阎浮檀金色，坐彼华上。见像坐已，心眼得开，了了分明。见极乐国，七宝庄严，宝地宝池，宝树行列，诸天宝幔，弥覆其上，众宝罗网，满虚空中。见如此事，极令明了，如观掌中。”
“见此事已，复当更想一大莲华，在佛左边，如前莲华，等无有异。复作一大莲华，在佛右边。想一观世音菩萨像，坐左华座，亦作金色，如前无异，想一大势至菩萨像，坐右华座。”
“此想成时，佛菩萨像，皆放光明，其光金色，照诸宝树。一一树下，亦有三莲华，诸莲华上，各有一佛二菩萨像，遍满彼国。”
“此想成时，行者当闻水流光明，及诸宝树，凫雁鸳鸯，皆说妙法。出定入定，�闻妙法，行者所闻，出定之时，忆持不舍，令与修多罗合。若不合者，名为妄想；若与合者，名为粗想。见极乐世界。”
“是为像想，名第八观。”
“作是观者，除无量亿劫生死之罪，于现身中，得念佛三昧。”
佛告阿难，及韦提希：“此想成已，次当更观无量寿佛，身相光明。阿难！当知无量寿佛，身如百千万亿夜摩天阎浮檀金色，佛身高六十万亿那由他恒河沙由旬，眉间白毫，右旋宛转，如五须弥山；佛眼如四大海水，青白分明。身诸毛孔，演出光明，如须弥山。彼佛圆光，如百亿三千大千世界，于圆光中，有百万亿那由他�河沙化佛。一一化佛，亦有众多无数化菩萨，以为侍者。”
“无量寿佛，有八万四千相；一一相中，各有八万四千随形好；一一好中，复八万四千光明；一一光明，遍照十方世界，念佛众生，摄取不舍。”
“其光明相好，及与化佛，不可具说。但当忆想，令心眼见，见此事者，即见十方一切诸佛。以见诸佛故，名念佛三昧。”
“作是观者，名观一切佛身；以观佛身故，亦见佛心；佛心者，大慈悲是；以无缘慈摄诸众生。”
“作此观者，舍身他世，生诸佛前，得无生忍。是故智者，应当系心，谛观无量寿佛。”
“观无量寿佛者，从一相好入，但观眉间白毫，极令明了。见眉闻白毫相者，八万四千相好，自然当现。见无量寿佛者，即见十方无量诸佛。得见无量诸佛故，诸佛现前授记。”
“是为遍观一切色身相，名第九观。”
“作是观者，名为正观；若他观者，名为邪观。”
佛告阿难，及韦提希：“见无量寿佛，了了分明已，次亦应观观世音菩萨，此菩萨身长八十万亿那由他由旬，身紫金色，顶有肉髻，项有圆光，面各百千由旬。其圆光中，有五百化佛，如释迦牟尼。一一化佛，有五百化菩萨，无量诸天，以为侍者。举身光中，五道众生，一切色相，皆于中现。”
“顶上毗楞伽摩尼宝，以为天冠。其天冠中，有一立化佛，高二十五由旬。观世音菩萨，面如阎浮檀金色，眉间毫相，备七宝色，流出八万四千种光明。一一光明，有无量无数百千化佛。一一化佛，无数化菩萨以为侍者，变现自在，满十方世界。”
“臂如红莲华色，有八十亿微妙光明，以为璎珞。其璎珞中，普现一切诸庄严事。手掌作五百亿杂莲华色，手十指端，一一指端，有八万四千画，犹如印文。一一画有八万四千色，一一色有八万四千光，其光柔软，普照一切。以此宝手，接引众生。”
“举足时，足下有千辐轮相，自然化成五百亿光明台；下足时有金刚摩尼华，布散一切，莫不弥满。”
“其余身相，众好具足，与佛无异。唯顶上肉髻，及无见顶相，不及世尊。”
“是为观观世音菩萨真实色身相。名第十观。”
佛告阿难：“若欲观观世音菩萨者，当作是观。作是观者，不遇诸祸，净除业障，除无数劫生死之罪。如此菩萨，但闻其名，获无量福，何况谛观？”
“若有欲观观世音菩萨者，先观顶上肉髻，次观天冠，其余众相，亦次第观之，悉令明了，如观掌中。作是观者，名为正观；若他观者，名为邪观。”
“次观大势至菩萨，此菩萨身量大小，亦如观世音，圆光面各百二十五由旬，照二百五十由旬。举身光明，照十方国，作紫金色。有缘众生，皆悉得见。但见此菩萨，一毛孔光，即见十方无量诸佛，净妙光明。是故号此菩萨名无边光。”
“以智慧光，普照一切，令离三涂，得无上力。是故号此菩萨，名大势至。”
“此菩萨天冠，有五百宝华。一一宝华，有五百宝台。一一台中。十方诸佛净妙国土，广长之相，皆于中现。顶上肉髻，如钵头摩华。于肉髻上，有一宝瓶，盛诸光明，普现佛事。”
“诸余身相，如观世音，等无有异。”
“此菩萨行时，十方世界，一切震动，当地动处，有五百亿宝华。一一宝华，庄严高显，如极乐世界。此菩萨坐时，七宝国土，一时动摇。”
“从下方光明佛刹，乃至上方光明王佛刹，于其中间，无量尘数分身无量寿佛，分身观世音，大势至，皆悉
云集极乐国土，畟塞空中，坐莲华座，演说妙法，度苦众生。”
“作此观者，名为观见大势至菩萨，是为观大势至色身相。观此菩萨者，名第十一观。”
“除无数劫阿僧祗生死之罪，作是观者，不处胞胎，常游诸佛，净妙国土。”
“此观成时，名为具足观观世音大势至。”
“见此事时，当起自身生于西方极乐世界，于莲华中，结跏趺坐，作莲华合想，作莲华开想。”
“莲华开时，有五百色光，来照身想，眼目开想，见佛菩萨，满虚空中。水鸟树林，及与诸佛所出音声，皆演妙法，与十二部经合。”
“若出定之时，忆持不失，见此事已，名见无量寿佛极乐世界。”
“是为普观想，名第十二观。”
“无量寿佛，化身无数，与观世音，及大势至，常来至此，行人之所。”
佛告阿难，及韦提希：“若欲至心，生西方者，先当观于一丈六像，在池水上，如先所说，无量寿佛，身量无边，非是凡夫心力所及。然彼如来宿愿力故，有忆想者，必得成就。但想佛像，得无边福，况复观佛，具足身相？”
“阿弥陀佛，神通如意，于十方国，变现自在。或现大身，满虚空中；或现小身，丈六八尺；所现之形，皆真金色。圆光化佛，及宝莲华，如上所说。”
“观世音菩萨，及大势至，于一切处，身同众生。但观首相，知是观世音，知是大势至，此二菩萨助阿弥陀佛普化一切。”
“是为杂想，名第十三观。”
佛告阿难，及韦提希：“上品上生者，若有众生愿生彼国者，发三种心，即便往生。何等为三？一者至诚心，二者深心，三者回向发愿心；具三心者，必生彼国。”
“复有三种众生，当得往生。何等为三？一者慈心不杀，具诸戒行；二者读诵大乘，方等经典；三者修行六念。回向发愿，愿生彼国；具此功德，一日乃至七日，即得往生。”
“生彼国时，此人精进勇猛故，阿弥陀如来，与观世音，大势至，无数化佛，百千比丘，声闻大众，无量诸天，七宝宫殿，观世音菩萨，执金刚台，与大势至菩萨，至行者前，阿弥陀佛放大光明，照行者身，与菩萨授手迎接。观世音，大势至，与无数菩萨，赞叹行者，劝进其心。”
“行者见已，欢喜踊跃，自见其身，乘金刚台，随从佛后，如弹指顷，往生彼国。”
“生彼国已，见佛色身，众相具足；见诸菩萨，色相具足；光明宝林，演说妙法。闻已，即悟无生法忍。经须臾间，历事诸佛，遍十方界，于诸佛前，次第授记，还至本国，得无量百千陀罗尼门。”
“是名上品上生者。”
“上品中生者，不必受持读诵方等经典。善解义趣，于第一义，心不惊动，深信因果，不谤大乘，以此功德回向，愿求生极乐。”
“行此行者，命欲终时，阿弥陀佛，与观世音，大势至，无量大众，眷属围绕，持紫金台，至行者前，赞言：‘法子！汝行大乘，解第一义，是故我今来迎接汝！’与千化佛，一时授手。”
“行者自见坐紫金台，合掌叉手，赞叹诸佛，如一念顷，即生彼国。七宝池中，此紫金台，成大莲华，经宿则开。”
“行者身作紫磨金色，足下亦有七宝莲华，佛及菩萨，俱时放光，照行者身，目即开明，因前宿习，普闻众声，纯说甚深第一义谛。即下金台，礼佛合掌，赞叹世尊。”
“经于七日，应时即于阿耨多罗三藐三菩提，得不退转。应时即能飞行，遍至十方，历事诸佛。于诸佛所修诸三昧，经一小劫，得无生忍，现前授记。”
“是名上品中生者。”
“上品下生者，亦信因果，不谤大乘，但发无上道心，以此功德回向，愿求生极乐国。”
“行者命欲终时，阿弥陀佛，及观世音、大势至、与诸菩萨，持金莲华，化作五百佛，来迎此人。五百化佛，一时授手，赞言：‘法子！汝今清净，发无上道心，我来迎汝！’”
“见此事时，即自见身坐金莲华，坐已华合，随世尊后，即得往生七宝池中，一日一夜，莲华乃开，七日之中，乃得见佛。虽见佛身，于众相好，心不明了，于三七日后，乃了了见。闻众音声，皆演妙法，游历十方，供养诸佛，于诸佛前，闻甚深法。经三小劫，得百法明门，住欢喜地。”
“是名上品下生者，是名上辈生想，名第十四观。”
佛告阿难，及韦提希：“中品上生者，若有众生，受持五戒，持八戒齐，修行诸戒，不造五逆，无众过患，以此善根，回向愿求，生于西方极乐世界。”
“临命终时，阿弥陀佛，与诸比丘，眷属围绕，放金色光，至其人所，演说苦、空、无常、无我，赞叹出家，得离众苦。”
“行者见已，心大欢喜，自见己身，坐莲华台，长跪合掌，为佛作礼，未举头顷，即得往生极乐世界。”
“莲华寻开，当华敷时，闻众音声赞叹四谛，应时即得阿罗汉道。三明六通，具八解脱。”
“是名中品上生者。”
“中品中生者，若有众生，若一日一夜，持八戒齐；若一日一夜，持沙弥戒；若一日一夜，持具足戒；威仪无缺，以此功德回向愿求生极乐国。”
“戒香熏修。如此行者，命欲终时，见阿弥陀佛，与诸眷属，放金色光，持七宝莲华，至行者前，行者自闻空中有声，赞言：‘善男子！如汝善人，随顺三世诸佛教法，我来迎汝！’行者自见，坐莲华上。莲华即合，生于西方极乐世界。”
“在宝池中，经于七日，莲华乃敷。华既敷已，开目合掌，赞叹世尊，闻法欢喜，得须陀洹，无半劫已，成阿罗汉。”
“是名中品中生者。”
“中品下生者，若有善男子，善女人，孝养父母，行世仁慈，此人命欲终时，遇善知识，为其广说阿弥陀佛，国土乐事，亦说法藏比丘，四十八愿。”
“闻此事已，寻即命终。譬如壮士，屈伸臂顷，即生西方极乐世界。”
“经七日已，遇观世音，及大势至，闻法欢喜，得须陀洹，过一小劫，成阿罗汉。”
“是名中品下生者。是名中辈生想，名第十五观。”
佛告阿难及韦提希：“下品上生者，或有众生作众恶业，虽不诽谤方等经典，如此愚人，多造恶法，无有惭愧，命欲终时，遇善知识，为说大乘十二部经首题名字，以闻如是诸经名故，除却千劫极重恶业。智者复教合掌叉手，称南无阿弥陀佛，称佛名故，除五十亿劫生死之罪。”
“尔时彼佛，即遣化佛，化观世音，化大势至，至行者前，赞言：‘善男子！以汝称佛名故，诸罪消灭，我来迎汝！’作是语已，行者即见化佛光明，遍满其室，见已欢喜，即便命终，乘宝莲华，随化佛后，生宝池中。经七七日，莲华乃敷。”
“当华敷时，大悲观世音菩萨，及大势至菩萨，放大光明，住其人前，为说甚深十二部经。闻已信解，发无上道心，经十小劫，具百法明门，得入初地。”
“是名下品上生者。”
佛告阿难，及韦提希：“下品中生者，或有众生，毁犯五戒，八戒，及具足戒，如此愚人，偷僧祗物，盗现前僧物，不净说法，无有惭愧。以诸恶业，而自庄严。如此罪人，以恶业故，应堕地狱，命欲终时，地狱众
火，一时俱至。”
“遇善知识，以大慈悲，即为赞说阿弥陀佛，十力威德，广赞彼佛，光明神力，亦赞戒定慧，解脱，解脱知见；此人闻已，除八十亿劫生死之罪，地狱猛火化为清凉，风吹诸天华，华上皆有化佛菩萨，迎接此人。”
“如一念顷，即得往生七宝池中，莲华之内，经于六劫，莲华乃敷。观世音，大势至，以梵音声，安慰彼人，为说大乘甚深经典。闻此法已，应时即发无上道心。”
“是名下品中生者。”
佛告阿难，及韦提希：“下品下生者，或有众生，作不善业，五逆十恶，具诸不善，如此愚人，以恶业故，应堕恶道，经历多劫，受苦无穷。”
“如此愚人，临命终时，遇善知识，种种安慰，为说妙法，教令念佛，彼人苦逼，不遑念佛；善友告言：‘汝若不能念彼佛者，应称无量寿佛，如是至心，令声不绝，具足十念，称南无阿弥陀佛。’称佛名故，所念念中，除八十亿劫生死之罪。”
“命终之时，见金莲华，犹如日轮，住其人前，如一念顷，即得往生极乐世界。”
“于莲华中，满十二大劫，莲华方开，观世音，大势至，以大悲音声，为其广说诸法实相，除灭罪法。闻已欢喜，应时即发菩提之心。”
“是名下品下生者。是名下辈生想，名第十六观。”
说是语时，韦提希与五百侍女，闻佛所说，应时即见极乐世界广长之相，得见佛身，及二菩萨，心生欢喜，叹未曾有，豁然大悟，逮无生忍。五百侍女，发阿耨多罗三藐三菩提心，愿生彼国。世尊悉记，皆当往生。生彼国已，获得诸佛现前三昧。无量诸天，发无上道心。
尔时阿难即从座起，白佛言：“世尊！当何名此经？此法之要，当云何受持？”佛告阿难：“此经名观极乐国土无量寿佛、观世音菩萨、大势至菩萨，亦名净除业障、生诸佛前，汝当受持，无令忘失。”
“行此三昧者，现身得见无量寿佛，及二大士。若善男子，及善女人，但闻佛名，二菩萨名，除无量劫生死之罪，何况忆念？”
“若念佛者，当知此人，则是人中分陀利华。观世音菩萨，大势至菩萨，为其胜友；当坐道场，生诸佛家。”
佛告阿难：“汝好持是语，持是语者，即是持无量寿佛名。”
佛说此语时，尊者目犍连，尊者阿难，及韦提希等，闻佛所说，皆大欢喜。
尔时世尊，足步虚空，还耆阇崛山。尔时阿难，广为大众，说如上事。无量诸天、龙、夜叉，闻佛所说，皆大欢喜，礼佛而退。
刘宋西域三藏法师强良耶舍 译
如是我闻，一时，佛在王舍城耆阇崛山中，与大比丘众，千二百五十人俱。菩萨三万二千，文殊师利法王子而为上首。
尔时王舍大城有一太子，名阿阇世，随顺调达恶友之教。收执父王频婆娑罗，幽闭置于七重室内，制诸群臣，一不得往。
国太夫人名韦提希，恭敬大王，澡浴清净，以酥蜜和麦少用涂其身，诸璎珞中，盛蒲萄浆，密以上王。
尔时大王食麦少饮浆，求水漱口，漱口毕已，合掌恭敬，向耆阇崛山遥礼世尊，而作是言：“大目犍连是吾亲友，愿兴慈悲，授我八戒”。时目犍连如鹰隼飞，疾至王所，日日如是，授王八戒。世尊亦遣尊者，富楼那，为王说法。
如是时间，经三七日，王食麦少蜜，得闻法故，颜色和悦。
时阿阇世问守门者：“父王今者犹存在耶？”时守门人白言：“大王！国太夫人身涂麦少蜜，璎珞盛浆，持用上王；沙门目连及富楼那，从空而来，为王说法，不可禁制。”时阿阇世闻此语已，怒其母曰：“我母是贼，与贼为伴；沙门恶人，幻惑咒术；令此恶王多日不死”！即执利剑，欲害其母。
时有一臣名曰月光，聪明多智，及与耆婆，为王作礼，白言：“大王！臣闻毗陀论经说，劫初已来，有诸恶王，贪国位故，杀害其父一万八千，未曾闻有无道害母。王今为此杀逆之事，汗刹利种，臣不忍闻，是旃陀罗。我等不宜复住于此。”
时二大臣说此语竟，以手按剑，郤行而退。时阿阇世，惊怖惶惧，告耆婆言：“汝不为我耶？”耆婆白言：“大王！慎莫害母！”
王闻此语，忏悔求救，即便舍剑，止不害母。勒语内官，闭置深宫，不令复出。
时韦提希，被幽闭已，愁忧憔悴，遥向耆阇崛山为佛作礼，而作是言：“如来世尊，在昔之时，�遣阿难来慰问我；我今愁忧，世尊威重，无由得见，愿遣目连尊者阿难与我相见。”作是语已，悲泣雨泪，遥向佛礼。
未举头顷，尔时世尊在耆阇崛山，知韦提希心之所念，即勒大目犍连及以阿难从空而来。
佛从耆阇崛山没，于王宫出。时韦提希礼已，举头见世尊释迦牟尼佛，身紫金色，坐百宝莲华，目连侍左，阿难侍右，释梵护世诸天，在虚空中，普雨天华，持用供养。
时韦提希见佛世尊，自绝璎珞，举身投地，号泣向佛，白言：“世尊！我宿何罪，生此恶子？世尊！复有何等因缘，与提婆达多共为眷属？唯愿世尊，为我广说无忧恼处，我当往生，不乐阎浮提浊恶世也。此浊恶世，地狱饿鬼畜生盈满，多不善聚。愿我未来不闻恶声，不见恶人，今向世尊，五体投地，求哀忏悔，唯愿佛力教我，观于清净业处。”
尔时，世尊放眉间光，其光金色，遍照十方无量世界，还住佛顶，化为金台，如须弥山；十方诸佛净妙国土，皆于中现。或有国土，七宝合成；复有国土，纯是莲华；复有国土，如自在天宫；复有国土，如玻璃镜；十方国土，皆于中现。有如是等无量诸佛国土，严显可观，令韦提希见。
时韦提希白佛言：“世尊！是诸佛土，虽复清净，皆有光明；我今乐生极乐世界，阿弥陀佛所，唯愿世尊教我思惟，教我正受。”
尔时，世尊即便微笑，有五色光，从佛口出，一一光照频婆娑罗王顶。尔时，大王虽在幽闭，心眼无障，遥见世尊，头面作礼，自然增进成阿那含。
尔时，世尊告韦提希：“汝今知不？阿弥陀佛，去此不远，汝当系念，谛观彼国净业成者。我今为汝广说众譬，亦令未来世一切凡夫，欲修净业者，得生西方极乐国土。”
“欲生彼国者，当修三福：一者、孝养父母，奉事师长，慈心不杀，修十善业；二者、受持三归，具足众戒，不犯威仪；三者、发菩提心，深信因果，读诵大乘，劝进行者。如此三事，名为净业。”
佛告韦提希：“汝今知不？此三种业，乃是过去、未来、现在、三世诸佛，净业正因。”
佛告阿难及韦提希：“谛听！谛听！善思念之：如来今者，为未来世一切众生，为烦恼贼之所害者，说清净业，善哉韦提希，快问此事。”
“阿难！汝当受持，广为多众宣说佛语，如来今者，教韦提希，及未来世一切众生，观于西方极乐世界，以佛力故，当得见彼清净国土。如执明镜，自见面像。见彼国土，极妙乐事，心欢喜故，应时即得无生法忍。”
佛告韦提希：“汝是凡夫，心想羸劣，未得天眼，不能远观，诸佛如来有异方便，令汝得见。”
时韦提希白佛言：“世尊！如我今者，以佛力故，见彼国土；若佛灭后，诸众生等，浊恶不善，五苦所逼，云何当见阿弥陀佛极乐世界？”
佛告韦提希：“汝及众生，应当专心系念一处，想于西方。云何作想？凡作想者，一切众生，自非生盲，有目之徒，皆见日没，当起想念。”
“正坐西向，谛观于日欲没之处，令心坚住，专想不移，见日欲没，状如悬鼓。”
“既见日已，闭目开目，皆令明了。”
“是为日想，名曰初观。”
“次作水想，见水澄清，亦令明了，无分散意。既见水已，当起冰想，见冰映彻，作琉璃想。此想成已，见琉璃地，内外映彻，下有金刚，七宝金幢，擎琉璃地。其幢八方八楞具足，一一方面，百宝所成。一一宝珠，有千光明。一一光明。八万四千色，映琉璃地，如亿千日，不可具见。琉璃地上，以黄金绳，杂厕间错，以七宝界，分齐分明。一一宝中，有五百色光，其光如华，又似星月，悬处虚空，成光明台。”
“楼阁千万，百宝合成，于台两边，各有百亿华幢，无量乐器，以为庄严。八种清风，从光明出，鼓此乐器，演说苦、空、无常、无我之音。”
“是为水想，名第二观。”
“此想成时，一一观之，极令了了。闭目开目，不令散失。唯除食时，恒忆此事。”
“如此想者。名为粗见极乐国地。若得三昧，见彼国地，了了分明，不可具说。”
“是为地想，名第三观。”
佛告阿难：“汝持佛语，为未来世一切大众，欲脱苦者，说是观地法。若观是地者，除八十亿劫生死之罪。舍身他世，必生净国，心得无疑。”
“作是观者，名为正观；若他观者，名为邪观。”
佛告阿难，及韦提希：“地想成已，次观宝树。观宝树者，一一观之，作七重行树想。一一树高八千由旬。其诸宝树，七宝华叶，无不具足。”
“一一华叶，作异宝色。琉璃色中，出金色光；玻璃色中，出红色光；玛瑙色中，出砗磲光；砗磲色中，出绿真珠光；珊瑚琥珀一切众宝以为映饰，妙真珠网弥覆树上。一一树上，有七重网。一一网间，有五百亿妙华宫殿，如梵王宫。”
“诸天童子，自然在中。一一童子五百亿释迦毗楞伽摩尼以为璎珞。其摩尼光，照百由旬，犹如和合百亿日月不可具明。众宝间错，色中上者，此诸宝树，行行相当，叶叶相次。于众叶间生诸妙华，华上自然有七宝果。一一树叶，纵广正等二十五由旬。其叶千色，有百种画如天璎珞，有众妙华，作阎浮檀金色。如旋火轮，宛转叶间，涌生诸果，如帝释瓶。”
“有大光明，化成幢旛，无量宝盖。是宝盖中，映现三千大千世界，一切佛事。十方佛国，亦于中现。见此树已，亦当次第一一观之，观见树茎、枝叶、华果，皆令分明。”
“是为树想，名第四观。”
“次当想水，欲想水者，极乐国土，有八池水。”
“一一池水，七宝所成。其宝柔软，从如意珠王生，分为十四支，一一支作，七宝妙色，黄金为渠，渠下皆以杂色金刚，以为底沙。一一水中，有六十亿七宝莲华，一一莲华，团圆正等十二由旬。其摩尼水流注华间，寻树上下。”
“其声微妙，演说苦、空、无常、无我诸波罗密；复复有赞歉诸佛相好者。如意珠王涌出金色微妙光明，其光化为百宝色鸟，和鸣哀雅，常赞念佛、念法、念僧。”
“是为八功德水想，名第五观。”
“众宝国土，一一界上，有五百亿宝楼。其楼阁中，有无量诸天，作天妓乐。又有乐器，悬处虚空，如天宝幢，不鼓自鸣。此众音中，皆说念佛、念法、念比丘僧。”
“此想成已，名为粗见极乐世界、宝树、宝地、宝池。”
“是为总观想，名第六观。”
“若见此者，除无量亿劫极重恶业，命终之后，必生彼国。作是观者，名为正观；若他观者，名为邪观。”
佛告阿难，及韦提希：“谛听谛听，善思念之，吾当为汝分别解说，除苦恼法；汝等忆持，广为大众分别解说。”
说是语时，无量寿佛住立空中，观世音、大势至、是二大士，侍立左右。光明炽盛，不可具见，百千阎浮檀金色，不得为比。
时韦提希，见无量寿佛已，接足作礼，白佛言：“世尊！我今因佛力故，得见无量寿佛，及二菩萨，未来众生，当云何观无量寿佛及二菩萨”？
佛告韦提希：“欲观彼佛者，当起想念，于七宝地上，作莲华想。”
“令其莲华，一一叶上，作百宝色。有八万四千月永，犹如天画。月永有八万四千光，了了分明，皆令得见。华叶小者，纵广二百五十由旬。如是莲华，具有八万四千叶；一一叶间，有百亿摩尼珠王以为映饰。一一摩尼珠，放千光明，其光如盖，七宝合成，遍覆地上。”
“释迦毗楞伽宝，以为其台，此莲华台，八万金刚甄叔迦宝，梵摩尼宝。妙真珠网，以为校饰。”
“于其台上，自然而有四柱宝幢，一一宝幢，如百千万亿须弥山，幢上宝幔，如夜摩天宫，复有五百亿微妙宝珠，以为映饰。一一宝珠，有八万四千光，一一光作八万四千异种金色。一一金色，遍其宝土，处处变化，各作异相。或为金刚台，或作真珠网，或作杂华云，于十方面，随意变现，施作佛事。”
“是为华座想，名第七观。”
佛告阿难：“如此妙华，是本法藏比丘愿力所成。若欲念彼佛者，当先作此华座想。作此想时，不得杂观，皆应一一观之，一一叶，一一珠，一一光，一一台，一一幢，皆令分明。如于镜中，自见面像。此想成者，灭除五万亿劫生死之罪，必定当生极乐世界。”
“作是观者，名为正观；若他观者，名为邪观。”
佛告阿难，及韦提希：“见此事已，次当想佛。所以者何？诸佛如来，是法界身，入一切众生心想中。”
“是故汝等，心想佛时，是心即是三十二相，八十随形好，是心作佛，是心是佛。诸佛正遍知海，从心想生，是故应当一心系念，谛观彼佛，多陀阿伽度，阿罗诃，三藐三佛陀。”
“想彼佛者，先当想像，闭目开目，见一宝像，如阎浮檀金色，坐彼华上。见像坐已，心眼得开，了了分明。见极乐国，七宝庄严，宝地宝池，宝树行列，诸天宝幔，弥覆其上，众宝罗网，满虚空中。见如此事，极令明了，如观掌中。”
“见此事已，复当更想一大莲华，在佛左边，如前莲华，等无有异。复作一大莲华，在佛右边。想一观世音菩萨像，坐左华座，亦作金色，如前无异，想一大势至菩萨像，坐右华座。”
“此想成时，佛菩萨像，皆放光明，其光金色，照诸宝树。一一树下，亦有三莲华，诸莲华上，各有一佛二菩萨像，遍满彼国。”
“此想成时，行者当闻水流光明，及诸宝树，凫雁鸳鸯，皆说妙法。出定入定，�闻妙法，行者所闻，出定之时，忆持不舍，令与修多罗合。若不合者，名为妄想；若与合者，名为粗想。见极乐世界。”
“是为像想，名第八观。”
“作是观者，除无量亿劫生死之罪，于现身中，得念佛三昧。”
佛告阿难，及韦提希：“此想成已，次当更观无量寿佛，身相光明。阿难！当知无量寿佛，身如百千万亿夜摩天阎浮檀金色，佛身高六十万亿那由他恒河沙由旬，眉间白毫，右旋宛转，如五须弥山；佛眼如四大海水，青白分明。身诸毛孔，演出光明，如须弥山。彼佛圆光，如百亿三千大千世界，于圆光中，有百万亿那由他�河沙化佛。一一化佛，亦有众多无数化菩萨，以为侍者。”
“无量寿佛，有八万四千相；一一相中，各有八万四千随形好；一一好中，复八万四千光明；一一光明，遍照十方世界，念佛众生，摄取不舍。”
“其光明相好，及与化佛，不可具说。但当忆想，令心眼见，见此事者，即见十方一切诸佛。以见诸佛故，名念佛三昧。”
“作是观者，名观一切佛身；以观佛身故，亦见佛心；佛心者，大慈悲是；以无缘慈摄诸众生。”
“作此观者，舍身他世，生诸佛前，得无生忍。是故智者，应当系心，谛观无量寿佛。”
“观无量寿佛者，从一相好入，但观眉间白毫，极令明了。见眉闻白毫相者，八万四千相好，自然当现。见无量寿佛者，即见十方无量诸佛。得见无量诸佛故，诸佛现前授记。”
“是为遍观一切色身相，名第九观。”
“作是观者，名为正观；若他观者，名为邪观。”
佛告阿难，及韦提希：“见无量寿佛，了了分明已，次亦应观观世音菩萨，此菩萨身长八十万亿那由他由旬，身紫金色，顶有肉髻，项有圆光，面各百千由旬。其圆光中，有五百化佛，如释迦牟尼。一一化佛，有五百化菩萨，无量诸天，以为侍者。举身光中，五道众生，一切色相，皆于中现。”
“顶上毗楞伽摩尼宝，以为天冠。其天冠中，有一立化佛，高二十五由旬。观世音菩萨，面如阎浮檀金色，眉间毫相，备七宝色，流出八万四千种光明。一一光明，有无量无数百千化佛。一一化佛，无数化菩萨以为侍者，变现自在，满十方世界。”
“臂如红莲华色，有八十亿微妙光明，以为璎珞。其璎珞中，普现一切诸庄严事。手掌作五百亿杂莲华色，手十指端，一一指端，有八万四千画，犹如印文。一一画有八万四千色，一一色有八万四千光，其光柔软，普照一切。以此宝手，接引众生。”
“举足时，足下有千辐轮相，自然化成五百亿光明台；下足时有金刚摩尼华，布散一切，莫不弥满。”
“其余身相，众好具足，与佛无异。唯顶上肉髻，及无见顶相，不及世尊。”
“是为观观世音菩萨真实色身相。名第十观。”
佛告阿难：“若欲观观世音菩萨者，当作是观。作是观者，不遇诸祸，净除业障，除无数劫生死之罪。如此菩萨，但闻其名，获无量福，何况谛观？”
“若有欲观观世音菩萨者，先观顶上肉髻，次观天冠，其余众相，亦次第观之，悉令明了，如观掌中。作是观者，名为正观；若他观者，名为邪观。”
“次观大势至菩萨，此菩萨身量大小，亦如观世音，圆光面各百二十五由旬，照二百五十由旬。举身光明，照十方国，作紫金色。有缘众生，皆悉得见。但见此菩萨，一毛孔光，即见十方无量诸佛，净妙光明。是故号此菩萨名无边光。”
“以智慧光，普照一切，令离三涂，得无上力。是故号此菩萨，名大势至。”
“此菩萨天冠，有五百宝华。一一宝华，有五百宝台。一一台中。十方诸佛净妙国土，广长之相，皆于中现。顶上肉髻，如钵头摩华。于肉髻上，有一宝瓶，盛诸光明，普现佛事。”
“诸余身相，如观世音，等无有异。”
“此菩萨行时，十方世界，一切震动，当地动处，有五百亿宝华。一一宝华，庄严高显，如极乐世界。此菩萨坐时，七宝国土，一时动摇。”
“从下方光明佛刹，乃至上方光明王佛刹，于其中间，无量尘数分身无量寿佛，分身观世音，大势至，皆悉
云集极乐国土，畟塞空中，坐莲华座，演说妙法，度苦众生。”
“作此观者，名为观见大势至菩萨，是为观大势至色身相。观此菩萨者，名第十一观。”
“除无数劫阿僧祗生死之罪，作是观者，不处胞胎，常游诸佛，净妙国土。”
“此观成时，名为具足观观世音大势至。”
“见此事时，当起自身生于西方极乐世界，于莲华中，结跏趺坐，作莲华合想，作莲华开想。”
“莲华开时，有五百色光，来照身想，眼目开想，见佛菩萨，满虚空中。水鸟树林，及与诸佛所出音声，皆演妙法，与十二部经合。”
“若出定之时，忆持不失，见此事已，名见无量寿佛极乐世界。”
“是为普观想，名第十二观。”
“无量寿佛，化身无数，与观世音，及大势至，常来至此，行人之所。”
佛告阿难，及韦提希：“若欲至心，生西方者，先当观于一丈六像，在池水上，如先所说，无量寿佛，身量无边，非是凡夫心力所及。然彼如来宿愿力故，有忆想者，必得成就。但想佛像，得无边福，况复观佛，具足身相？”
“阿弥陀佛，神通如意，于十方国，变现自在。或现大身，满虚空中；或现小身，丈六八尺；所现之形，皆真金色。圆光化佛，及宝莲华，如上所说。”
“观世音菩萨，及大势至，于一切处，身同众生。但观首相，知是观世音，知是大势至，此二菩萨助阿弥陀佛普化一切。”
“是为杂想，名第十三观。”
佛告阿难，及韦提希：“上品上生者，若有众生愿生彼国者，发三种心，即便往生。何等为三？一者至诚心，二者深心，三者回向发愿心；具三心者，必生彼国。”
“复有三种众生，当得往生。何等为三？一者慈心不杀，具诸戒行；二者读诵大乘，方等经典；三者修行六念。回向发愿，愿生彼国；具此功德，一日乃至七日，即得往生。”
“生彼国时，此人精进勇猛故，阿弥陀如来，与观世音，大势至，无数化佛，百千比丘，声闻大众，无量诸天，七宝宫殿，观世音菩萨，执金刚台，与大势至菩萨，至行者前，阿弥陀佛放大光明，照行者身，与菩萨授手迎接。观世音，大势至，与无数菩萨，赞叹行者，劝进其心。”
“行者见已，欢喜踊跃，自见其身，乘金刚台，随从佛后，如弹指顷，往生彼国。”
“生彼国已，见佛色身，众相具足；见诸菩萨，色相具足；光明宝林，演说妙法。闻已，即悟无生法忍。经须臾间，历事诸佛，遍十方界，于诸佛前，次第授记，还至本国，得无量百千陀罗尼门。”
“是名上品上生者。”
“上品中生者，不必受持读诵方等经典。善解义趣，于第一义，心不惊动，深信因果，不谤大乘，以此功德回向，愿求生极乐。”
“行此行者，命欲终时，阿弥陀佛，与观世音，大势至，无量大众，眷属围绕，持紫金台，至行者前，赞言：‘法子！汝行大乘，解第一义，是故我今来迎接汝！’与千化佛，一时授手。”
“行者自见坐紫金台，合掌叉手，赞叹诸佛，如一念顷，即生彼国。七宝池中，此紫金台，成大莲华，经宿则开。”
“行者身作紫磨金色，足下亦有七宝莲华，佛及菩萨，俱时放光，照行者身，目即开明，因前宿习，普闻众声，纯说甚深第一义谛。即下金台，礼佛合掌，赞叹世尊。”
“经于七日，应时即于阿耨多罗三藐三菩提，得不退转。应时即能飞行，遍至十方，历事诸佛。于诸佛所修诸三昧，经一小劫，得无生忍，现前授记。”
“是名上品中生者。”
“上品下生者，亦信因果，不谤大乘，但发无上道心，以此功德回向，愿求生极乐国。”
“行者命欲终时，阿弥陀佛，及观世音、大势至、与诸菩萨，持金莲华，化作五百佛，来迎此人。五百化佛，一时授手，赞言：‘法子！汝今清净，发无上道心，我来迎汝！’”
“见此事时，即自见身坐金莲华，坐已华合，随世尊后，即得往生七宝池中，一日一夜，莲华乃开，七日之中，乃得见佛。虽见佛身，于众相好，心不明了，于三七日后，乃了了见。闻众音声，皆演妙法，游历十方，供养诸佛，于诸佛前，闻甚深法。经三小劫，得百法明门，住欢喜地。”
“是名上品下生者，是名上辈生想，名第十四观。”
佛告阿难，及韦提希：“中品上生者，若有众生，受持五戒，持八戒齐，修行诸戒，不造五逆，无众过患，以此善根，回向愿求，生于西方极乐世界。”
“临命终时，阿弥陀佛，与诸比丘，眷属围绕，放金色光，至其人所，演说苦、空、无常、无我，赞叹出家，得离众苦。”
“行者见已，心大欢喜，自见己身，坐莲华台，长跪合掌，为佛作礼，未举头顷，即得往生极乐世界。”
“莲华寻开，当华敷时，闻众音声赞叹四谛，应时即得阿罗汉道。三明六通，具八解脱。”
“是名中品上生者。”
“中品中生者，若有众生，若一日一夜，持八戒齐；若一日一夜，持沙弥戒；若一日一夜，持具足戒；威仪无缺，以此功德回向愿求生极乐国。”
“戒香熏修。如此行者，命欲终时，见阿弥陀佛，与诸眷属，放金色光，持七宝莲华，至行者前，行者自闻空中有声，赞言：‘善男子！如汝善人，随顺三世诸佛教法，我来迎汝！’行者自见，坐莲华上。莲华即合，生于西方极乐世界。”
“在宝池中，经于七日，莲华乃敷。华既敷已，开目合掌，赞叹世尊，闻法欢喜，得须陀洹，无半劫已，成阿罗汉。”
“是名中品中生者。”
“中品下生者，若有善男子，善女人，孝养父母，行世仁慈，此人命欲终时，遇善知识，为其广说阿弥陀佛，国土乐事，亦说法藏比丘，四十八愿。”
“闻此事已，寻即命终。譬如壮士，屈伸臂顷，即生西方极乐世界。”
“经七日已，遇观世音，及大势至，闻法欢喜，得须陀洹，过一小劫，成阿罗汉。”
“是名中品下生者。是名中辈生想，名第十五观。”
佛告阿难及韦提希：“下品上生者，或有众生作众恶业，虽不诽谤方等经典，如此愚人，多造恶法，无有惭愧，命欲终时，遇善知识，为说大乘十二部经首题名字，以闻如是诸经名故，除却千劫极重恶业。智者复教合掌叉手，称南无阿弥陀佛，称佛名故，除五十亿劫生死之罪。”
“尔时彼佛，即遣化佛，化观世音，化大势至，至行者前，赞言：‘善男子！以汝称佛名故，诸罪消灭，我来迎汝！’作是语已，行者即见化佛光明，遍满其室，见已欢喜，即便命终，乘宝莲华，随化佛后，生宝池中。经七七日，莲华乃敷。”
“当华敷时，大悲观世音菩萨，及大势至菩萨，放大光明，住其人前，为说甚深十二部经。闻已信解，发无上道心，经十小劫，具百法明门，得入初地。”
“是名下品上生者。”
佛告阿难，及韦提希：“下品中生者，或有众生，毁犯五戒，八戒，及具足戒，如此愚人，偷僧祗物，盗现前僧物，不净说法，无有惭愧。以诸恶业，而自庄严。如此罪人，以恶业故，应堕地狱，命欲终时，地狱众
火，一时俱至。”
“遇善知识，以大慈悲，即为赞说阿弥陀佛，十力威德，广赞彼佛，光明神力，亦赞戒定慧，解脱，解脱知见；此人闻已，除八十亿劫生死之罪，地狱猛火化为清凉，风吹诸天华，华上皆有化佛菩萨，迎接此人。”
“如一念顷，即得往生七宝池中，莲华之内，经于六劫，莲华乃敷。观世音，大势至，以梵音声，安慰彼人，为说大乘甚深经典。闻此法已，应时即发无上道心。”
“是名下品中生者。”
佛告阿难，及韦提希：“下品下生者，或有众生，作不善业，五逆十恶，具诸不善，如此愚人，以恶业故，应堕恶道，经历多劫，受苦无穷。”
“如此愚人，临命终时，遇善知识，种种安慰，为说妙法，教令念佛，彼人苦逼，不遑念佛；善友告言：‘汝若不能念彼佛者，应称无量寿佛，如是至心，令声不绝，具足十念，称南无阿弥陀佛。’称佛名故，所念念中，除八十亿劫生死之罪。”
“命终之时，见金莲华，犹如日轮，住其人前，如一念顷，即得往生极乐世界。”
“于莲华中，满十二大劫，莲华方开，观世音，大势至，以大悲音声，为其广说诸法实相，除灭罪法。闻已欢喜，应时即发菩提之心。”
“是名下品下生者。是名下辈生想，名第十六观。”
说是语时，韦提希与五百侍女，闻佛所说，应时即见极乐世界广长之相，得见佛身，及二菩萨，心生欢喜，叹未曾有，豁然大悟，逮无生忍。五百侍女，发阿耨多罗三藐三菩提心，愿生彼国。世尊悉记，皆当往生。生彼国已，获得诸佛现前三昧。无量诸天，发无上道心。
尔时阿难即从座起，白佛言：“世尊！当何名此经？此法之要，当云何受持？”佛告阿难：“此经名观极乐国土无量寿佛、观世音菩萨、大势至菩萨，亦名净除业障、生诸佛前，汝当受持，无令忘失。”
“行此三昧者，现身得见无量寿佛，及二大士。若善男子，及善女人，但闻佛名，二菩萨名，除无量劫生死之罪，何况忆念？”
“若念佛者，当知此人，则是人中分陀利华。观世音菩萨，大势至菩萨，为其胜友；当坐道场，生诸佛家。”
佛告阿难：“汝好持是语，持是语者，即是持无量寿佛名。”
佛说此语时，尊者目犍连，尊者阿难，及韦提希等，闻佛所说，皆大欢喜。
尔时世尊，足步虚空，还耆阇崛山。尔时阿难，广为大众，说如上事。无量诸天、龙、夜叉，闻佛所说，皆大欢喜，礼佛而退。
佛说无量寿经
曹魏天竺三藏康僧铠译
我闻如是。一时，佛住王舍城，耆阇崛山中，与大比丘众万二千人俱，一切大圣神通已达，其名曰：尊者了本际、尊者正愿、尊者正语、尊者大号、尊者仁贤、尊者离垢、尊者名闻、尊者善实、尊者具足、尊者牛王、尊者优楼频螺迦叶、尊者伽耶迦叶、尊者那提迦叶、尊者摩诃迦叶、尊者舍利弗、尊者大目犍连、尊者劫宾那、尊者大住、尊者大净志、尊者摩诃周那、尊者满愿子、尊者离障、尊者流灌、尊者坚伏、尊者面王、尊者果乘、尊者仁性、尊者喜乐、尊者善来、尊者罗云、尊者阿难，皆如斯等上首者也；又与大乘众菩萨俱，普贤菩萨、妙德菩萨、慈氏菩萨等，此贤劫中一切菩萨；又贤护等十六正士；善思议菩萨、信慧菩萨、空无菩萨、神通华菩萨、光英菩萨、慧上菩萨、智幢菩萨、寂根菩萨、愿慧菩萨、香象菩萨、宝英菩萨、中住菩萨、制行菩萨、解脱菩萨；皆遵普贤大士之德，具诸菩萨无量行愿，安住一切功德之法，游步十方，行权方便，入佛法藏究竟彼岸，于无量世界现成等觉。
处兜率天，弘宣正法，舍彼天宫，降神母胎，从右胁生，现行七步，光明显耀，普照十方，无量佛土，六种振动，举声自称：‘吾当于世，为无上尊，释梵奉侍，天人归仰！’示现算计文艺射御，博综道术，贯练群籍，游于后园，讲武试艺。现处宫中，色味之间。见老病死，悟世非常。弃国财位，入山学道。服乘白马，宝冠璎珞，遣之令还。舍珍妙衣，而著法服。剃除须发，端坐树下，勤苦六年，行如所应。现五浊刹，随顺群生。示有尘垢，沐浴金流。天按树枝，得攀出池，灵禽翼从，往谐道场，吉祥感征，表章功祚。哀受施草，敷佛树下，跏趺而坐。奋大光明，使魔知之，魔率官属，而来逼试，制以智力，皆令降伏。得微妙法，成最正觉。释梵祈劝，请转法轮，以佛游步，佛吼而吼。扣法鼓，吹法螺，执法剑，建法幢，震法雷，曜法电，澍法雨，演法施，常以法音觉诸世间。光明普照无量佛土，一切世界，六种震动。总摄魇界，动魔宫殿，众魔摄怖，莫不归伏。掴裂邪网，消灭诸见，散诸尘劳，坏诸欲堑。严护法城，开阐法门。洗灌垢污，显明清白，光融佛法，宣流正化。
入国分卫，护诸丰膳。贮功德，示福田。欲宣法，现欣笑。以诸法药，救疗三苦，显现道意，无量功德。授菩萨记，成等正觉。示现灭度，拯济无极。消除诸漏，植众德本。具足功德，微妙难量；游诸佛国，普现道教。其所修行，清净无秽。譬如幻师，现众异像。为男为女，无所不变。本学明了，在意所为。此诸菩萨，亦复如是。学一切法，贯综缕练，所住安谛，靡不感化。无数佛土，皆悉普现。未曾慢恣，愍伤众生。如是之法，一切具足。
菩萨经典，究畅要妙，名称普至，道御十方。无量诸佛，咸共护念。佛所住者，皆已得住。大圣所立，而皆己立。如来道化，各能宣布。为诸菩萨，而作大师。以甚深禅慧，开导众生。通诸法性，达众生相。明了诸国，供养诸佛。化现其身，犹如电光，善学无畏之网，晓了幻化之法。坏裂魔网，解诸缠缚。超越声闻、缘觉之地，得空无相无愿三昧。善立方便，显示三乘。于此化终，而现灭度。亦无所作，亦无所有。不起不灭，得平等法。具足成就无量总持百千三昧。
诸根智慧，广普寂定。深入菩萨法藏，得佛华严三昧，宣扬演说一切经典。住深定门，悉睹现在无量诸佛，一念之顷，无不周遍。济诸剧难，诸闲不闲，分别显示真实之际，得诸如来辩才之智。入众言音，开化一切。超过世间诸所有法，心常谛住度世之道。于一切万物，随意自在。为诸庶类，作不请之友。荷负群生，为之重担。受持如来甚深法藏，护佛种性，常使不绝。兴大悲，愍众生。演慈辩，授法眼。杜三趣，开善门。以不请之法，施诸黎庶。如纯孝之子，爱敬父母。于诸众生，视若自己，一切善本，皆度彼岸。悉获诸佛无量功德。智慧圣明，不可思议。如是之等菩萨大士，不可称计，一时来会。
尔时世尊，诸根悦豫，姿色清净，光颜巍巍。尊者阿难，承佛圣旨，即从座起，偏袒右肩，长跪合掌，而白佛言：‘今日世尊，诸根悦豫，姿色清净，光颜巍巍。如明镜净，影畅表里。威容显耀，超绝无量。未曾瞻睹殊妙如今！唯然大圣，我心念言：“今日世尊住奇特之法；今日世雄住诸佛所住；今日世眼住导师之行；今日世英住最胜之道；今日天尊行如来之德；去来现在，佛佛相念，得无今佛念诸佛耶？何故威神光光乃尔？”’于是世尊告阿难曰：‘云何，阿难！诸天教汝来问佛耶？自以慧见问威颜乎？’阿难白佛：‘无有诸天来教我者，自以所见问斯义耳。’
佛言：‘善哉！阿难！所问甚快，发深智慧，真妙辩才，愍念众生，问斯慧义。如来以无尽大悲，矜哀三界，所以出兴于世，光阐道教。欲拯济群萌，惠以真实之利。无量亿劫，难值难见。犹灵瑞华，时时乃出。今所问者，多所饶益，开化一切诸天人民。阿难！当知如来正觉，其智难量，多所导御。慧见无碍，无能遏绝。以一餐之力，能住寿命忆百干劫，无数无量，复过于此，诸根悦豫，不以毁损，姿色不变，光颜无异。所以者何？如来定慧，究畅无极，于一切法，而得自在。阿难谛听！今为汝说！’对曰：‘唯然！愿乐欲闻！’
佛告阿难：‘乃往过去久远无量不可思议无央数劫，绽光如来，兴出于世，教化度脱无量众生，皆令得道，乃取灭度。次有如来，名曰光远，次名月光，次名旃檀香，次名善山王，次名须弥天冠，次名须弥等曜，次名月色，次名正念，次名离垢，次名无著，次名龙天，次名夜光，次名安明顶，次名不动地，次名琉璃妙华，次名琉璃金色，次名金藏，次名炎光，次名炎根，次名地种，次名月像，次名日音，次名解脱华，次名庄严光明，次名海觉神通，次名水光，次名大香，次名离尘垢，次名舍厌意，次名宝炎，次名妙顶，次名勇立，次名功德持慧，次名蔽日月光，次名日月琉璃光，次名无上琉璃光，次名最上首，次名菩提华，次名月明，次名日光，次名华色王，次名水月光，次名除痴冥，次名度盖行，次名净信，次名善宿，次名威神，次名法慧，次名鸾音，次名师子音，次名龙音，次名处世，如此诸佛，皆悉已过。’
尔时，次有佛，名世自在王，如来、应供、等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛世尊。时有国王，闻佛说法，心怀悦豫，寻发无上正真道意，弃国捐王，行作沙门，号曰法藏，高才勇哲，与世超异。诣世自在王如来所，稽首佛足，右绕三匝，长跪合掌，以颂赞曰：
光颜巍巍，威神无极。如是炎明，无与等者。
日月摩尼，珠光焰耀，皆悉隐蔽，犹如聚墨。
如来容颜，超世无伦。正觉大音，响流十方。
戒闻精进，三昧智慧，威德无侣，殊胜希有。
深谛善念，诸佛法海，穷深尽奥，究其涯底。
无明欲怒，世尊永无。人雄师子，神德无量。
功勋广大，智慧深妙，光明威相，震动大千。
愿我作佛，齐圣法王。过度生死，靡不解脱。
布施调意，戒忍精进，如是三昧，智慧无上。
吾誓得佛，普行此愿。一切恐惧，为作大安。
假令有佛，百千亿万，无量大圣，数如恒沙。
供养一切，斯等诸佛，不如求道，坚正不却。
譬如恒沙，诸佛世界，复不可计，无数刹土。
光明悉照，遍此诸国，如是精进，威神难量。
令我作佛，国土第一。其众奇妙，道场超绝。
国如泥洹，而无等双。我当愍衷，度脱一切。
十方来生，心悦清净，已至我国，快乐安隐。
幸佛信明，是我真证。发愿于彼，力精所欲。
十方世尊，智慧无碍，常令此尊，知我心行。
假使身止，诸苦毒中，我行精进，忍终不悔。
佛告阿难：‘法藏比丘说此颂已，而白佛言：“唯然，世尊！我发无上正觉之心。愿佛为我广宣经法，我当修行，摄取佛国清净庄严无量妙土。令我于世，速成正觉，拔诸生死勤苦之本。”’
佛告阿难：‘时世自在王佛，谓法藏比丘：“如所修行，庄严佛土，汝自当知。”比丘白佛：“斯义弘深，非我境界。唯愿世尊，广为敷演诸佛如来净土之行，我闻此己，当如说修行，成满所愿。”尔时，世自在王佛，知其高明，志愿深广，即为法藏比丘而说经言：“譬如大海，一人斗量，经历劫数，尚可穷底，得其妙宝。人有至心精进，求道不止，会当克果，何愿不得？’’于是世自在王佛即为广说二百一十亿诸佛刹土，天人之善恶、国土之粗妙，应其心愿，悉现与之。时彼比丘，闻佛所说严净国土，皆悉睹见，起发无上殊胜之愿。其心寂静，志无所著。一切世间，无能及者。具足五劫，思惟摄取庄严佛国清净之行。”
阿难白佛：‘彼佛国土，寿量几何？’佛言：‘其佛寿命，四十二劫。时法藏比丘，摄取二百一十亿诸佛妙土清净之行。如是修已，诣彼佛所，稽首礼足，绕佛三匝，合掌而住，白佛言：“世尊！我已摄取庄严佛土清净之行。”佛告比丘：“汝今可说，宜知是时，发起悦可一切大众。菩萨闻已，修行比法，缘致满足无量大愿。”比丘白佛：“唯垂听察！如我所愿，当具说之：
设我得佛，国有地狱、饿鬼、畜生者，不取正觉。
设我得佛，国中天人寿终之后，复更三恶道者，不取正觉。
设我得佛，国中天人，不悉真金色者，不取正觉。
设我得佛，国中天人，形色不同有好丑者，不取正觉。
设我得佛，国中天人，不识宿命，下至知百千亿那由他诸劫事者，不取正觉。
设我得佛，国中天人，不得天眼，下至见百千亿那由他诸佛国者，不取正觉。
设我得佛，国中天人，不得天耳，下至闻百千亿那由他诸佛所说，不悉受持者，不取正觉。
设我得佛，国中天人，不得见他心智，下至知百千亿那由他诸佛国中众生心念者，不取正觉。
设我得佛，国中天人，不得神足，于一念顷，下至不能超过百千亿那由他诸佛国者，不取正觉。
设我得佛，国中天人，若起想念贪计身者，不取正觉。
设我得佛，国中天人，不住定聚，必至灭度者，不取正觉。
设我得佛，光明有限量，下至不照百千亿那由他诸佛国者，不取正觉。
设我得佛，寿命有限量，下至知百千亿那由他劫者，不取正觉。
设我得佛，国中声闻，有能计量，乃至三千大千世界众生，悉成缘觉，于百千劫，悉共计校知其数者，不取正觉。
设我得佛，国中天人，寿命无能限量，除其本愿，修短自在。若不尔者，不取正觉。
设我得佛，国中天人，乃至闻有不善名者，不取正觉。
设我得佛，十方世界无量诸佛，不悉咨嗟称我名者，不取正觉。
设我得佛，十方众生，至心信乐，欲生我国，乃至十念，若不生者，不取正觉。唯除五逆，诽谤正法。
设我得佛，十方众生，发菩提心，修诸功德，至心发愿，欲生我国，临寿终时，假令不与大众围绕现其人前者，不取正觉。
设我得佛，十方众生，闻我名号，系念我国，植诸德本，至心迥向，欲生我国，不果遂者，不取正觉。
设我得佛，国中天人，不悉成满三十二大人相者，不取正觉。
设我得佛，他方佛土诸菩萨众，来生我国，究竟必至一生补处。除其本愿，自在所化。为众生故，被弘誓铠，积累德本，度脱一切，游诸佛国，修菩萨行，供养十方诸佛如来。开化恒沙无量众生，使立无上正真之道，超出常伦，诸地之行，现前修习普贤之德。若不尔者，不取正觉。
设我得佛，国中菩萨，承佛神力，供养诸佛，一食之顷，不能遍至无量，无数亿那由他诸佛国者，不取正觉。
设我得佛，国中菩萨，在诸佛前，现其德本，诸所求欲供养之具，若不如意者，不取正觉。
设我得佛，国中菩萨，不能演说一切智者，不取正觉。
设我得佛，国中菩萨，不得金刚那罗延身者，不取正觉。
设我得佛，国中天人，一切万物，严净光丽，形色殊特，穷微极妙，无能称量。其诸众生，乃至逮得天眼，有能明了，辩其名数者，不取正觉。
设我得佛，国中菩萨，乃至少功德者，不能知见其道场树无量光色，高四百万里者，不取正觉。
设我得佛，国中菩萨，若受读经法，讽诵持说，而不得辩才智慧者，不取正觉。
设我得佛，国中菩萨，智慧辩才若可限量者，不取正觉。
设我得佛，国土清净，皆悉照见十方一切无量无数不可思议诸佛世界，犹如明镜，睹其面像。若不尔者，不取正觉。
设我得佛，自地以上，至于虚空，宫殿楼观，池流华树，国土所有一切万物，皆以无量杂宝百千种香而共合成。严饰奇妙，超诸天人。其香普薰十方世界。菩萨闻者，皆修佛行。若不尔者，不取正觉。
设我得佛，十方无量不可思议诸佛世界众生之类，蒙我光明触其身者，身心柔软，超过天人。若不尔者，不取正觉。
设我得佛，十方无量不可思议诸佛世界众生之类，闻我名字，不得菩萨无生法忍诸深总持者，不取正觉。
设我得佛，十方无量不可思议诸佛世界，其有女人，闻我名字，欢喜信乐，发菩提心，厌恶女身，寿终之后，复为女像者，不取正觉。
设我得佛，十方无量不可思议诸佛世界诸菩萨众，闻我名字，寿终之后，常修梵行，至成佛道。若不尔者，不取正觉。
设我得佛，十方无量不可思议诸佛世界诸天人民，闻我名字，五体投地，稽首作礼，欢喜信乐，修菩萨行，诸天世人，莫不致敬。若不尔者，不取正觉。
设我得佛，国中天人，欲得衣服，随念即至，如佛所赞应法妙服，自然在身。若有裁缝捣染浣濯者，不取正觉。
设我得佛，国中天人，所受快乐，不如漏尽比丘者，不取正觉。
设我得佛，国中菩萨，随意欲见十方无量严净佛土，应时如愿，于宝树中，皆悉照见，犹如明镜，睹其面像。若不尔者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名字，至于得佛，诸根缺陋不具足者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名字，皆悉逮得清净解脱三昧，住是三昧，一发意顷，供养无量不可思议诸佛世尊，而不失定意。若不尔者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名字，寿终之后，生尊贵家。若不尔者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名字，欢喜踊跃，修菩萨行，具足德本。若不尔者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名宇，皆悉逮得普等三昧。住是三昧，至于成佛，常见无量不可思议一切诸佛。若不尔者，不取正觉。
设我得佛，国中菩萨，随其志愿所欲闻法，自然得闻。若不尔者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名宇，不即得至不退转者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名字，不即得至第一忍，第二第三法忍，于诸佛法不能即得不退转者，不取正觉。”’
佛告阿难：‘尔时，法藏比丘说此愿已，以偈颂曰：
我建超世愿，必至无上道，斯愿不满足，誓不成等觉。
我于无量劫，不为大施主，普济诸贫苦，誓不成等觉。
我至成佛道，名声超十方，究竟有不闻，誓不成等觉。
离欲深正念，净慧修梵行，志求无上尊，为诸天人师。
神力演大光，普照无际土，消除三垢冥，明济众厄难。
开彼智慧眼，灭此昏盲闇，闭塞诸恶道，通达善趣门。
功祚成满足，威曜朗十方，日月戢重晖，天光隐不现。
为众开法藏，广施功德宝，常于大众中，说法师子吼。
供养一切佛，具足众德本，愿慧悉成满，得为三界雄。
如佛无量智，通达靡不照，愿我功德力，等此最胜尊，
斯愿若克果，大千应感动，虚空诸天神，当雨珍妙华。
佛谓阿难：‘法藏比丘说此颂已，应时普地六种震动，天雨妙华，以散其上。自然音乐，空中赞言：“决定必成无上正觉！”于是法藏比丘具足修满如是大愿，诚谛不虚，超出世间，深乐寂灭。阿难！法藏比丘于其佛所，诸天、魔、梵龙神八部大众之中，发斯弘誓，建此愿已，一向专志庄严妙土。所修佛国，开廓广大，超胜独妙，建立常然，无衰无变。于不可思议兆载永劫，积植菩萨无量德行，不生欲觉、嗔觉、害觉，不起欲想、嗔想、害想，不著色声香味触法，忍力成就，不计众苦。少欲知足，无染恚痴，三昧常寂，智慧无碍，无者虚伪谄曲之心，和颜爱语先意承问。勇猛精进，志愿无倦。专求清白之法，以惠利群生。恭敬三宝，奉事师长。以大庄严具足众行，令诸众生功德成就。
‘住空无相无愿之法，无作无起，观法如化。远离粗言，自害害彼，彼此俱害。修习善语，自利利人，人我兼利。弃国捐王，绝去财色，自行六波罗密，教人令行。无央数劫，积功累德。随其生处，在意所欲，无量宝藏自然发应。教化安立无数众生，住于无上正真之道。或为长者居士豪姓尊贵，或为刹利国君转轮圣帝，或为六欲天主乃至梵王。常以四事供养恭敬一切诸佛，如是功德不可称说。口气香洁如优钵罗华，身诸毛孔出旃檀香，其香普熏无量世界。容色端正，相好殊妙；其手常出无尽之宝，衣服饮食、珍妙华香、缯盖幢幡庄严之具，如是等事，超诸人天，于一切法，而得自在。’
阿难白佛：‘法藏菩萨为已成佛而取灭度？为未成佛？为今现在？’佛告阿难：‘法藏菩萨今已成佛，现在西方，去此十万亿刹，其佛世界名曰安乐。’阿难又问：‘其佛成道已来为经几时？’
佛言：‘成佛已来，凡历十劫，其佛国土，自然七宝，金、银、琉璃、珊瑚、琥珀、砗磲、玛瑙合成为地，恢廓旷荡，不可限极，悉相杂厕，转相间人。光赫煜烁，微妙奇丽，清净庄严，超踰十方一切世界众宝中精，其宝犹如第六天宝。又其国土，无须弥山，及金刚围一切诸山，亦无大海、小海、溪渠、井谷，佛神力故，欲见则见。亦无地狱、饿鬼、畜生诸难之趣。亦无四时春夏秋冬，不寒不热，常和调适。’
尔时，阿难白佛言：‘世尊！若彼国土，无须弥山，其四天王及忉利天，依何而住？’佛语阿难：‘第三炎天，乃至色究竟天，皆依何住？’阿难白佛：‘行业果报，不可思议。’佛语阿难：‘行业果报不可思议，诸佛世界亦不可思议，其诸众生功德善力，住行业之地，故能尔耳。’阿难白佛：‘我不疑比法，但为将来众生，欲除其疑惑，故问斯义。’
佛告阿难：‘无量寿佛威神光明最尊第一，诸佛光明所不能及。或照百佛世界，或千佛世界，取要言之，乃照东方恒沙佛刹，南西北方，四维上下，亦复如是；或有佛光照于七尺，或照一由旬，二三四五由旬，如是转倍，乃至照一佛刹，是故无量寿佛号无量光佛、无边光佛、无碍光佛、无对光佛、炎王光佛、清净光佛、欢喜光佛、智慧光佛、不断光佛、难思光佛、无称光佛、超日月光佛。其有众生遇斯光者，三垢消灭，身意柔软，欢喜踊跃，善心生焉。若在三涂极苦之处，见此光明，皆得休息，无复苦恼，寿终之后，皆蒙解脱。无量寿佛，光明显赫，照曜十方，诸佛国土，莫不闻焉。不但我今称其光明，一切诸佛、声闻、缘觉、诸菩萨众咸共叹誉，亦复如是。若有众生，闻其光明威神功德，日夜称说，至心不断，随意所愿，得生其国。为诸菩萨、声闻之众所共叹誉、称其功德；至其然后得佛道时，普为十方诸佛菩萨叹其光明，亦如今也。’
佛言：‘我说无量寿佛光明威神，巍巍殊妙，昼夜一劫，尚未能尽！’
佛语阿难：‘又无量寿佛，寿命长久，不可称计，汝宁知乎？假使十方世界无量众生皆得人身，悉令成就声闻、缘觉，都共集会禅思一心，竭其智力，于百千万劫悉共推算，计其寿命长远之数，不能穷尽，知其限极。声闻菩萨、天人之众，寿命长短亦复如是，非算数譬喻所能知也。又声闻菩萨其数难量不可称说，神智洞达威力自在，能于掌中持一切世界。’
佛语阿难：‘彼佛初会，声闻众数不可称计，菩萨亦然。能如大目犍连，百千万亿无量无数，于阿僧祇那由他劫，乃至灭度，悉共计校，不能究了多少之数。譬如大海，深广无量。假使有人析其一毛，以为百分，以一分毛沾取一渧，于意云何？其所渧者，于彼大海，何所为多？’阿难白佛：‘彼所渧水比于大海，多少之量，非巧历算数言辞譬类所能知也。’佛语阿难：‘如目连等，于百干万亿那由他劫，计彼初会声闻、菩萨，所知数者独如一渧，其所不知如大海水。
‘又其国土，七宝诸树，周满世界，金树、银树、琉璃树、玻黎树、珊瑚树、玛瑙树、砗磲之树；或有二宝、三宝，乃至七宝，转共合成；或有金树，银叶华果；或有银树，金叶华果；或琉璃树，玻黎为叶，华果亦然；或水精树，琉璃为叶，华果亦然；或珊瑚树，玛瑙为叶，华果亦然；或玛瑙树，琉璃为叶，华果亦然；或砗磲树，众宝为叶，华果亦然。
‘或有宝树，紫金为本，白银为茎，琉璃为枝，水精为条，珊瑚为叶，玛瑙为华，砗磲为实；或有宝树，白银为本，琉璃为茎，水精为枝，珊瑚为条，玛瑙为叶，砗磲为华，紫金为实；或有宝树，琉璃为本，水精为茎，珊瑚为枝，玛瑙为条，砗磲为叶，紫金为华，白银为实；或有宝树，水精为本，珊瑚为茎，玛瑙为枝、砗磲为条，紫金为叶，白银为华、琉璃为实；或有宝树，珊瑚为本，玛瑙为茎，砗磲为枝，紫金为条，白银为叶，琉璃为华，水精为实；或有宝树，玛瑙为本，砗磲为茎，紫金为枝，白银为条，琉璃为叶，水精为华，珊瑚为实；或有宝树，砗磲为本，紫金为茎，白银为枝，琉璃为条，水精为叶，珊瑚为华，玛瑙为实。行行相值，茎茎相望，枝枝相准，叶叶相向，华华相顺，实实相当，紫色光曜不可胜视。清风时发出五音声，微妙官商自然相和。
‘又无量寿佛，其道场树，高四百万里，其本周围五千由旬，枝叶四布二十万里，一切众宝自然合成，以月光摩尼，持海轮宝，众宝之王，而庄严之，，周匝条间，垂宝璎珞，百千万色，种种异变，无量光炎，照曜无极。珍妙宝网，罗覆其上，一切庄严，随应而现。微风徐动，吹诸宝树，演出无量妙法音声。其声流布，偏诸佛国。闻其音者，得深法忍，住不退转，至成佛道，耳根清彻，不遭苦患。目睹其色，鼻知其香，口尝其味，身触其光，心以法缘，皆得甚深法忍，住不退转至成佛道，六根清彻，无诸恼患。阿难！若彼国土天人，见此树者，得三法忍：一者音响忍；二者柔顺忍；三者无生法忍。比皆无量寿佛威神力故，本愿力故，满足愿故，明了愿故，坚固愿故，究竟愿故。’
佛告阿难：‘世间帝王有百千音乐，自转轮圣王，乃至第六天上，伎乐音声，展转相胜千亿万倍。第六天上万种乐音，不如无量寿国诸七宝树一种音声千亿倍也！亦有自然万种伎乐。又其乐声，无非法音。清畅哀亮，微妙和雅，十方世界音声之中，最为第一。
‘其讲堂、精舍、宫殿、楼观，皆七宝庄严，自然化成，复以真珠明月摩尼众宝以为交络，覆盖其上。内外左右，有诸浴池，或十由旬，或二十三十，乃至百千由旬；纵广深浅，各皆一等。八功德水，湛然盈满，清净香洁，味如甘露。黄金池者，底白银沙；白银池者，底黄金沙；水精池者，底琉璃沙；琉璃池者，底水精沙；珊瑚池者，底琥珀沙；琥珀池者，底珊瑚沙；砗磲池者，底玛瑙沙；玛瑙池者，底砗磲沙；白玉池者，底紫金沙；紫金池者，底白玉沙；或二宝三宝，乃至七宝，转共合成。其池岸上，有旃檀树，华叶垂布，香气普熏。天优钵罗华、钵昙摩华、拘牟头华、分陀利华，杂色光茂，弥覆水上。
‘彼诸菩萨，及声闻众，若入宝池，意欲令水没足，水即没足；欲令至膝，即至于膝；欲令至腰，水即至腰；欲令至颈，水即至颈；欲令灌身，自然灌身；欲令还复，水辄还复。调和冷暖，自然随意，开神悦体，荡除心垢，清明澄洁，净若无形。宝沙映彻，无深不照，彻澜回流，转相灌注，安详徐逝，不迟不疾。波扬无量自然妙声，随其所应，莫不闻者。或闻佛声，或闻法声，或闻僧声、或寂静声、空无我声、大慈悲声、波罗蜜声，或十力无畏不共法声、诸通慧声、无所作声、不起灭声、无生忍声、乃至甘露灌顶，众妙法声。如是等声，称其所闻，欢喜无量。
‘随顺清净离欲寂灭真实之义，随顺三宝力无所谓不共之法，随顺通慧菩萨声闻所行之道。无有三涂苦难之名，但有自然快乐之音，是故其国，名曰极乐。
‘阿难！彼佛国土，诸往生者，具足如是清净色身，诸妙音声，神通功德。所处宫殿，衣服饮食，众妙华香，庄严之具，犹第六天自然之物。若欲食时，七宝钵器，自然在前。金、银、琉璃、砗磲、玛瑙、珊瑚、琥珀、明月、真珠，如是诸钵，随意而至。百味饮食，自然盈满。虽有此食，实无食者，但见色闻香，意以为食，自然饱足。身心柔软，无所味著，事已化去，时至复现。
‘彼佛国土，清净安隐，微妙快乐，次于无为泥洹之道。其诸声闻菩萨天人，智慧高明，神通洞达，咸同一类，形无异状，但因顺余方，故有天人之名。颜貌端正，超世希有，容色微妙，非天非人，皆受自然虚无之身，无极之体。’
佛告阿难：‘譬如世间贫穷乞人，在帝王边，形貌容状，宁可类乎？’阿难白佛：‘假令此人在帝王边，羸陋丑恶，无以为喻，百千万亿不可计倍。所以然者，贫穷乞人，底极斯下，衣不蔽形，食趣支命，饥寒困苦，人理殆尽。皆坐前世不植德本，积财不施，富有益悭，但欲唐得，贪求无厌。不信修善，犯恶山积。如是寿终，财宝消散。苦身聚积，为之忧恼，于己无益，徒为他有。无善可怙，无德可恃，是故死堕恶趣，受此长苦；罪毕得出，生为下贱，愚鄙斯极，示同人类。所以世间帝王，人中独尊，皆由宿世积德所致。慈惠博施，仁爱兼济，履信修善，无所违争。是以寿终福应，得升善道。上生天上，享兹福乐。积善余庆，今得为人，乃生王家，自然尊贵。仪容端正，众所敬事。妙衣珍膳，随心服御，宿福所追，故能致此。’
佛告阿难：‘汝言是也。计如帝王，虽人中尊贵，形色端正，比之转轮圣王，甚为鄙陋，犹彼乞人在帝王边。转轮圣王，威相殊妙，天下第一，比之忉利天王，又复丑恶，不得相喻万亿倍也。假令天帝，比第六天王，百千亿倍不相类也。设第六天王，比无量寿佛国菩萨声闻，光颜容色，不相及逮，百千万亿不可计倍。’
佛告阿难：‘无量寿国，其诸天人，衣服、饮食、华香、璎珞、缯盖幢幡、微妙音声、所居舍宅宫殿楼阁，称其形色，高下大小，或一宝二宝，乃至无量众宝，随意所欲，应念即至。又以众宝妙衣，遍布其地，一切天人践之而行。无量宝网，弥覆佛土，皆以金缕真珠百千杂宝奇妙珍异，庄严校饰，周匝四面，垂以宝铃，光色晃曜，尽极严丽，自然德风，徐起微动。其风调和，不寒不暑，温凉柔软，不迟不疾。吹诸罗网，及众宝树，演发无量微妙法音，流布万种温雅德香。其有闻者，尘劳垢习，自然不起。风触其身，皆得快乐，譬如比丘，得灭尽三昧。
‘又风吹散华，遍满佛土，随色次第，而不杂乱，柔软光泽，馨香芬烈。足履其上，蹈下四寸，随举足已，还复如故。华用已讫，地辄开裂，以次化没，清净无遗。随其时节，风吹散华，如是六反。又众宝莲华，周满世界，一一宝华，百千亿叶，其华光明，无量种色，青色青光、白色白光，玄黄朱紫，光色赫然，炜烨焕烂，明曜日月，一一华中，出三十六百千亿光，一一光中，出三十六百千亿佛，身色紫金，相好殊特；一一诸佛，又放百千光明，普为十方说微妙法。如是诸佛，各各安立无量众生于佛正道。’
佛告阿难：‘其有众生，生彼国者，皆悉住于正定之聚。所以者何？彼佛国中，无诸邪聚，及不定聚。十方恒沙诸佛如来，皆共赞叹无量寿佛威神功德不可思议。诸有众生，闻其名号，信心欢喜，乃至一念，至心回向，愿生彼国，即得往生，住不退转。唯除五逆，诽谤正法。’
佛告阿难：‘十方世界诸天人民，其有至心愿生彼国，凡有三辈。其上辈者，舍家弃欲，而作沙门，发菩提心，一向专念无量寿佛，修诸功德，愿生彼国。此等众生，临寿终时，无量寿佛，与诸大众，现其人前，即随彼佛，往生其国，便于七宝华中，自然化生，住不退转，智慧勇猛，神通自在。是故，阿难！其有众生，欲于今世见无量寿佛，应发无上菩提之心，修行功德，愿生彼国！’
佛语阿难：‘其中辈者，十方世界诸天人民，其有至心，愿生彼国，虽不能行作沙门，大修功德，当发无上菩提之心，一向专念无量寿佛，多少修善，奉持斋戒，起立塔像，饭食沙门，悬缯然灯，散华烧香，以此回向，愿生彼国。其人临终，无量寿佛，化现其身，光明相好，具如真佛，与诸大众，现其人前。即随化佛往生其国，住不退转，功德智慧，次如上辈者也。’
佛语阿难：‘其下辈者，十方世界，诸天人民，其有至心，欲生彼国，假使不能作诸功德，当发无上菩提之心，一向专意，乃至十念，念无量寿佛，愿生其国。若闻深法，欢喜信乐，不生疑惑，乃至一念，念于彼佛，以至诚心，愿生其国。此人临终，梦见彼佛，亦得往生，功德智慧，次如中辈者也。’
佛告阿难：‘无量寿佛，威神无极。十方世界，无量无边不可思议诸佛如来，莫不称叹。于彼东方恒河沙佛国，无量无数诸菩萨众，皆悉往诣无量寿佛所，恭敬供养，及诸菩萨声闻之众，听受经法，宣布道化。南西北方，四维上下，亦复如是。’
尔时世尊，而说颂曰：
东方诸佛国，其数如恒沙，彼土诸菩萨，往觐无量觉。
南西北四维，上下亦复然，彼土菩萨众，往觐无量觉。
一切诸菩萨，各赍天妙华，宝香无价衣，供养无量觉。
咸然奏天乐，畅发和雅音，歌叹最胜尊，供养无量觉。
究达神通慧，游入深法门，具足功德藏，妙智无等伦，
慧日朗世间，消除生死云，恭敬绕三匝，稽首无上尊。
见彼严净土，微妙难思议，因发无量心，愿我国亦然。
应时无量尊，动容发欣笑，口出无数光，遍照十方国。
回光围绕身，三匝从顶入，一切天人众，踊跃皆欢喜。
大士观世音，整服稽首问，白佛何缘笑，唯然愿说意。
梵声犹雷震，八音畅妙响，当授菩萨记，今说仁谛听。
十方来正士，吾悉知彼愿，志求严净土，受决当作佛。
觉了一切法，犹如梦幻响，满足诸妙愿，必成如是刹。
知法如电影，究竟菩萨道，其诸功德本，受决当作佛。
通达诸法性，一切空无我，惠求净佛土，必成如是刹。
诸佛告菩萨，今觐安养佛，闻法乐受行，疾得清净处。
至彼严净国，便速得神通，必于无量尊，受记成等觉。
其佛本愿力，闻名欲往生，皆悉到彼国，自致不退转。
菩萨兴至愿，愿己国无异，普念度一切，名显满十方。
奉事亿如来，飞化遍诸刹，恭敬欢喜去，还到安养国。
若人无善心，不得闻此经，清净有戒者，乃获闻正法。
曾更见世尊，则能信此事，谦敬闻奉行，踊跃大欢喜。
憍慢弊懈怠，难以信比法，宿世见诸佛，乐听如是教。
声闻或菩萨，莫能究圣心，譬如从生盲，欲行开导人。
如来智慧海，深广无涯底，二乘非所测，唯佛独明了。
假使一切人，具足皆得道，净慧如本空，亿劫思佛智。
穷力极讲说，尽寿犹不知，佛慧无边际，如是致清净。
寿命甚难得，佛世亦难值，人有信慧难，若闻精进求。
闻法能不忘，见敬得大庆，则我善亲友，是故当发意。
设满世界火，必过要闻法，会当成佛道，广济生死流。
佛告阿难：‘彼国菩萨，皆当究竟一生补处，除其本愿，为众生故，以弘誓功德，而自庄严，普欲度脱一切众生。阿难！彼佛国中，诸声闻众，身光一寻。菩萨光明照百由旬。有二菩萨，最尊第一，威神光明，普照三千大千世界。’
阿难白佛：‘彼二菩萨，其号云何？’佛言：‘一名观世音，二名大势至。此二菩萨，于此国土，修菩萨行，命终转化，生彼佛国。阿难！其有众生，生彼国者，皆悉具足三十二相，智慧成满，深入诸法，究畅要妙，神通无碍，诸根明利。其钝根者，成就二忍。其利根者，得不可计无生法忍。又彼菩萨，乃至成佛，不受恶趣，神通自在，常识宿命。除生他方五浊恶世，示现同彼，如我国也。’
佛语阿难：‘彼国菩萨，承佛威神，一食之顷，往诣十方无量世界，恭敬供养，诸佛世尊。随心所念，华香、伎乐、衣盖、幢幡，无数无量供养之具，自然化生，应念即至。珍妙殊特，非世所有，辄以奉散诸佛，及诸菩萨声闻之众。在虚空中，化成华盖，光色昱烁，香气普熏。其华周圆四百里者，如是转倍，乃覆三千大千世界，随其前后，以次化没。其诸菩萨佥然欣悦，于虚空中，共奏天乐，以微妙音，歌叹佛德，听受经法，欢喜无量。供养佛已，未食之前，忽然轻举，还其本国。’
佛语阿难：‘无量寿佛，为诸声闻菩萨天人颁宣法时，都悉集会七宝讲堂，广宣道教，演畅妙法，莫不欢喜，心解得道。即时四方自然风起，吹七宝树，出五音声。无量妙华，随风四散，自然供养，如是不绝。一切诸天，皆赍天上百千华香，万种伎乐，供养其佛，及诸菩萨声闻之众。普散华香，奏诸音乐，前后来往，更相开避，当斯之时，熙怡快乐，不可胜言。’
佛告阿难：‘生彼佛国诸菩萨等，所可讲说，常宣正法，随顺智慧，无违无失。于其国土，所有万物，无我所心，无染著心。去来进止，情无所系。随意自在，无所适莫，无彼无我，无竞无讼。于诸众生，得大慈悲饶益之心。柔软调伏，无岔恨心。离盖清净，无厌怠心。等心、胜心、深心、定心、爱法乐法喜法之心。灭诸烦恼，离恶趣心。究竟一切菩萨所行，具足成就无量功德。得深禅定，诸通明慧，游志七觉，修心佛法。
‘肉眼清彻，靡不分了；天眼通达，无量无限；法眼观察，究竟诸道；慧眼见真，能度彼岸；佛眼具足，觉了法性，以无碍智为人演说。等观三界，空无所有，志求佛法，具诸辩才，除灭众生烦恼之患。从如来生，解法如如，善知集灭音声方便。不欣世语，乐在正论。修诸善本，志崇佛道。知一切法，皆悉寂灭。生身烦恼，二余俱尽。闻甚深法，心不疑惧。常能修行其大悲者，深远微妙，靡不覆载。究竟一乘，至于彼岸，决断疑网，慧由心出。
‘于佛教法，该罗无外，智慧如大海，三昧如山王。慧光明净，超踰日月。清白之法，具足圆满。犹如云山，照诸功德等一净故；犹如大地，净秽好恶无异心故；犹如净水，洗除尘劳诸垢染故；犹如火王，烧灭一切烦恼薪故；犹如大风，行诸世界无障碍故；犹如虚空，于一切有无所著故；犹如莲华，于诸世间无染污故；犹如大乘，运载群萌出生死故；犹如重云，震大法雷觉未觉故；犹如大雨，雨甘露法润众生故；如金刚山，众魔外道不能动故；如梵天王，于诸善法最上首故；如尼拘类树，普覆一切故；如优昙钵华，希有难遇故；如金翅鸟，威伏外道故；如众游禽，无所藏积故；犹如牛王，无能胜故；犹如象王，善调伏故；如师子王，无所畏故；旷若虚空，大慈等故；摧灭嫉心，不忌胜故。
‘专乐求法，心无厌足。常欲广说，志无疲倦。击法鼓，建法幢，曜慧日，除痴闇。修六和敬，常行法施，志勇精进，心不退弱。为世灯明，最胜福田。常为师导，等无憎爱，唯乐正道，无余欣戚。拔诸欲刺，以安群生。功德殊胜，莫不尊敬。灭三垢障，游诸神通。因力、缘力、意力、愿力、方便之力；常力、善力、定力、慧力，多闻之力；施戒忍辱，精进禅定、智慧之力；正念止观，诸通明力；如来调伏，诸众生力。如是等力，一切具足。身色相好，功德辩才，具足庄严，无与等者。恭敬供养无量诸佛，常为诸佛所共称叹。究竟菩萨诸波罗蜜，修空无相无愿三昧，不生不灭诸三昧门，远离声闻缘觉之地。阿难！彼诸菩萨，成就如是无量功德，我但为汝略言之耳。若广说者，百千万劫不能穷尽。’
佛告弥勒菩萨诸天人等：‘无量寿国，声闻菩萨，功德智慧不可称说。又其国土，微妙安乐，清净若此，何不力为善？念道之自然。著于无上下，洞达无边际，宜各勤精进，努力自求之。必得超绝去，往生安乐国，横截五恶道。道趣自然闭。升道无穷极，易往而无人，其国不逆违，自然之所牵。何不弃世事？勤行求道德；可得极长生，寿乐无有极。
‘然世人薄俗，共诤不急之事，于此剧恶极苦之中，勤身营务，以自给济。无尊无卑，无贫无富，少长男女，共忧钱财，有无同然，忧思适等。屏营愁苦，累念积虑。为心走使，无有安时；有田忧田，有宅忧宅；牛马、六畜、奴婢、钱财、衣食什物，复共忧之。重思累息，忧念愁怖，横为非常水火、盗贼、怨家、债主，焚漂劫夺，消散磨灭，忧毒忪忪，无有解时。结愤心中，不离忧恼。心坚意固，适无纵舍。或坐摧碎，身亡命终，弃捐之去，莫谁随者，尊贵豪富，亦有斯患，忧惧万端，勤苦若此，结众寒热，与痛共居。贫穷下劣，困乏常无。无田亦忧欲有田，无宅亦忧欲有宅，无牛、马、六畜、奴婢、钱财、衣食什物，亦忧欲有之。适有一，复少一，有是少是，思有齐等。适欲具有，便复糜散。如是忧苦，当复求索，不能时得，思想无益。身心俱劳，坐起不安，忧念相随，勤苦若此，亦结众寒热，与痛共居，或时坐之，终身夭命，不肯为善，行道进德。寿终身死，当独远去，有所趣向，善恶之道，莫能知者。
‘世间人民，父子兄弟，夫妇家室，中外亲属，当相敬爱，无相憎嫉。有无相通，无得贪惜，言色常和，莫相违戾。或时心静，有所恚怒，今世恨意，微相憎嫉，后世转剧，至成大怨。所以者何？世间之事，更相患害，虽不即时，应急相破。然含毒畜怒，结愤精神，自然克识，不得相离，皆当对生，更相报复。人在世间，爱欲之中，独生独死，独去独来，当行至趣苦乐之地，身自当之，无有代者。善恶变化，殃福异处，宿豫严待，当独趣入，远到他所，莫能见者。善恶自然，追行所生，窈窈冥冥，别离久长，道路不同，会见无期。甚难甚难，今得相值。何不弃众事，各遇强健时，努力勤修善，精进愿度世，可得极长生。如何不求道，安所须待，欲何乐乎？如是世人，不信作善得善，为道得道；不信人死更生，惠施得福。善恶之事，都不信之，谓之不然，终无有是。但坐此故，且自见之，更相瞻视，先后同然。转相承受，父余教令，先人祖父，素不为善，不识道德，身愚神闇，心塞意闭。死生之趣，善恶之道，自不能见，无有语者。吉凶祸福，竞各作之，无一怪也。生死常道，转相嗣立，或父哭子，或子哭父，兄弟夫妇，更相哭泣。颠倒上下，无常根本，皆当过去，不可常保。教语开导，信之者少，是以生死流转，无有休止。如此之人，蒙冥抵突，不信经法，心无远虑，各欲快意，痴惑爱欲，不达于道德，迷没于嗔怒，贪狼于财色。坐之不得道，当更恶趣苦，生死无穷已，哀哉甚可伤！
‘或时室家父子，兄弟夫妇，一死一生，更相哀愍。恩爱思慕，忧念结缚，心意痛著，迭相顾恋，穷日卒岁，无有解已。教语道德，心不开明，思想恩好，不离情欲。惛蒙闇塞，愚惑所覆，不能深思熟计，心自端正，专精行道，决断世事。便旋至竟，年寿终尽，不能得道，无可奈何。总猥愦扰，皆贪爱欲。惑道者众，悟之者少，世间匆匆，无可聊赖。尊卑上下，贫富贵贱，勤苦匆务，各怀杀毒。恶气窈冥，为妄兴事。违逆天地，不从人心。自然非恶，先随与之，恣听所为，待其罪极。其寿未终，便顿夺之。下人恶道，累世勤苦，展转其中，数千亿劫，无有出期。痛不可言，甚可哀愍！’
佛告弥勒菩萨，诸天人等：‘我今语汝，世间之事，人用是故，坐不得道。当熟思计，远离众恶。择其善者，勤而行之。爱欲荣华，不可常保，皆当别离，无可乐者。遇佛在世，当勤精进。其有至愿生安乐国者，可得智慧明达，功德殊胜。勿得随心所欲，亏负经戒，在人后也。傥有疑意不解经者，可具问佛，当为说之。’
弥勒菩萨长跪白言：‘佛威神尊重，所说快善。听佛经语，贯心思之，世人实尔，如佛所言。今佛慈愍，显示大道，耳目开明，长得度脱，闻佛所说，莫不欢喜。诸天人民蠕动之类，皆蒙慈恩，解脱忧苦。佛语教戒，甚深甚善，智慧明见，八方上下去来今事，莫不究畅。今我众等，所以蒙得度脱，皆佛前世求道之时，谦苦所致。恩德普覆，福禄巍巍，光明彻照，达空无极，开人泥洹。教授典揽，威制消化。感动十方，无穷无极。佛为法王，尊超众圣，普为一切天人之师，随心所愿，皆令得道。今得值佛，复闻无量寿声，靡不欢喜，心得开明。’
佛告弥勒：‘汝言是也。若有慈敬于佛者，实为大善。天下久久，乃复有佛。今我于此世作佛，演说经法，宣布道教，断诸疑网，拔爱欲之本，杜众恶之源。游步三界，无所圣碍。典揽智慧，众道之要，执持纲维，昭然分明。开示五趣，度未度者，决正生死泥洹之道。
‘弥勒当知，汝从无数劫来，修菩萨行，欲度众生，其已久远。从汝得道，至于泥洹不可称数。汝及十方诸天人民一切四众，永劫已来，展转五道，忧畏勤苦，不可具言，乃至今世，生死不绝，与佛相值，听受经法，又复得闻无量寿佛，快哉甚善！吾助尔喜。
‘汝今亦可自厌生死老病痛苦，恶露不净，无可乐者。宜自决断，端身正行，益作诸善。修己洁体，洗除心垢。言行忠信，表里相应。人能自度，转相拯济，精明求愿，积累善本。虽一世勤苦，须臾之间，后生无量寿国，快乐无极。长与道德合明，永拔生死根本，无复贪恚愚痴苦恼之患，欲寿一劫百劫，千亿万劫，自在随意，皆可得之。无为自然，次于泥洹之道。汝等宜各精进，求心所愿，无得疑惑中悔，自为过咎。生彼边地七宝宫殿，五百岁中，受诸厄也。’弥勒白言：‘受佛重诲，专精修学，如教奉行，不敢有疑。’
佛告弥勒：‘汝等能于此世，端心正意，不作众恶，甚为至德，十方世界，最无伦匹。所以者何？诸佛国土，天人之类，自然作善，不大为恶，易可开化。今我于此世间作佛，处于五恶五痛五烧之中，为最剧苦。教化群生，令舍五恶，令去五痛，令离五烧，降化其意，令持五善，获其福德，度世长寿泥洹之道。’
佛言：‘何等五恶？何等五痛？何等五烧？何等消化五恶，令持五善，获其福德度世长寿泥洹之道？
‘其一恶者：诸天人民蠕动之类，欲为众恶，莫不皆然。强者伏弱，转相克贼，残害杀戮，迭相吞噬，不知修善，恶逆无道。后受殃罚，自然趣向。神明记识，犯者不赦。故有贫穷下贱，乞丐狐独，聋盲喑哑，愚痴弊恶，至有尪狂不逮之属。又有尊贵豪富，高才明达，皆由宿世慈孝，修善积德所致。世有常道，王法牢狱，不肯畏慎，为恶入罪，受其殃罚，求望解脱，难得勉出。世间有此目前现事，寿终后世，尤深尤剧。入其幽冥，转生受身。譬如王法，痛苦极刑。
‘故有自然三涂，无量苦恼。转贸其身，改形易道，所受寿命，或长或短。魂神精识，自然趣之。当独值向，相从共生。更相报复，无有止已。殃恶未尽，不得相离。展转其中，无有出期，难得解脱，痛不可言。天地之间，自然有是，虽不即时卒暴应至，善恶之道，会当归之。是为一大恶一痛一烧，勤苦如是。譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶者，身独度脱，获其福德度世上天泥洹之道，是为一大善也。’
佛言：‘其二恶者，，世间人民，父子兄弟，室家夫妇，都无义理，不顺法度，奢淫憍纵，各欲快意。任心自恣，更相欺惑。心口各异，言念无实。佞谄不忠，巧言谀媚。嫉贤谤善，陷入怨枉。主上不明，任用臣下；臣下自在，机伪多端。践度能行，知其形势。在位不正，为其所欺。妄损忠良，不当天心。臣欺其君，子欺其父，兄弟夫妇，中外知识，更相欺诳。各怀贪欲，嗔恚愚痴。欲自厚己，欲贪多有。尊卑上下，心俱同然。破家亡身，不顾前后。亲属内外，坐之灭族。或时室家知识，乡党市里，愚民野人，转共从事。更相利害，忿成怨结。富有悭惜，不肯施与，爱保贪重，心劳身苦。如是至竟，无所恃怙，独来独去，无一随者。善恶祸福，追命所生，或在乐处，或入苦毒，然后乃悔，当复何及！
‘世间人民，心愚少智，见善憎谤，不思慕及，但欲为恶，妄作非法。常怀盗心，希望他利，消散磨尽，而复求索。邪心不正，惧人有色，不豫思计，事至乃悔。
‘今世现有王法牢狱，随罪趣向，受其殃罚。因其前世，不信道德，不修善本，今复为恶，天神克识，别其名籍。寿终神逝，下入恶道。故有自然三涂，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为二大恶二痛二烧，勤苦如是。譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶者，身独度脱，获其福德度世上天泥洹之道，是为二大善也。’
佛言：‘其三恶者，世间人民，相因寄生，共居天地之间。处年寿命，无能几何。上有贤明长者尊贵豪富，下有贫穷厮贱，尪劣愚夫，中有不善之人。常怀邪恶，但念淫泆，烦满胸中。爱欲交乱，坐起不安；贪意守惜，但欲唐得。眄睐细色，邪态外逸。自妻厌憎，私妄出入，费损家财，事为非法。交结聚会，兴师相伐，攻劫杀戮，强夺无道。恶心在外，不自修业。盗窃趣得，欲击成事。恐势迫胁，归给妻子，恣心快意，极身作乐。或于亲属，不避尊卑，家室中外，患而苦之，亦复不畏王法禁令。如是之恶，著于人鬼。日月照见，神明记识。故有自然三涂，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为三大恶三痛三烧，勤苦如是。譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶者，身独度脱，获其福德度世上天泥洹之道，是为三大善也。’
佛言：‘其四恶者，世间人民，不念修善。转相教令，共为众恶。两舌，恶口，妄言，绮语。谗贼斗乱，憎嫉善人，败坏贤明。于傍快喜。不孝二亲，轻慢师长。朋友无信，难得诚实。尊贵自大，谓己有道。横行威势，侵易于人。不能自知，为恶无耻。自以强健，欲人敬难。不畏天地神明日月，不肯作善，难可降化。自用偃蹇，谓可常尔，无所忧惧，常怀憍慢。如是众恶，天神记识。赖其前世颇作福德，小善扶接，营护助之。今世为恶，福德尽灭，诸善神鬼，各去离之，身独空立，无所复依。寿命终尽，诸恶所归，自然迫促，共趣夺之。又其名籍，记在神明。殃咎牵引，当往趣向。罪报自然，无从舍离。但得前行，入于火镬。身心摧碎，精神痛苦。当斯之时，悔复何及？天道冏然，不得蹉跌。故有自然三涂，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为四大恶四痛四烧，勤苦如是。譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶，身独度脱，获其福德度世上天泥洹之道，是为四大善也。’
佛言：‘其五恶者，世间人民，徙倚懈惰，不肯作善，治身修业。家室眷属，饥寒困苦，父母教诲，嗔目怒应。言令不和，违戾反逆，譬如怨家，不如无子。取与无节，众共患厌。负恩违义，无有报偿之心。贫穷困乏，不能复得，辜较纵夺，放恣游散。串数唐得，用自赈给，耽酒嗜美，饮食无度，肆心荡逸，鲁扈抵突。不识人情，强欲抑制。见人有善，妒嫉恶之。无义无礼，无所顾难，自用识当，不可谏晓。六亲眷属，所资有无，不能忧念。不惟父母之恩，不存师友之义。心常念恶，口常言恶，身常行恶，曾无一善。不信先圣诸佛经法，不信行道可得度世，不信死后神明更生。不信作善得善，为恶得恶。欲杀真人，斗乱众僧。欲害父母兄弟眷属。六亲憎恶，愿令其死。如是世人，心意俱然，愚痴蒙昧，而自以智慧。不知生所从来，死所趣向。不仁不顺，恶逆天地。而于其中，希望侥幸，欲求长生，会当归死。慈心教诲，今其念善。开示生死，善恶之趣，自然有是，而不肯信之。苦心与语，无益其人，心中闭塞，意不开解，大命将终，悔惧交至。不豫修善，临穷方悔。悔之于后，将何及乎？
‘天地之间，五道分明，恢廓窈冥，浩浩茫茫。善恶报应，祸福相承，身自当之，无谁代者。数之自然，应其所行，殃咎追命，无得纵舍。善人行善，从乐入乐，从明入明；恶人行恶，从苦入苦，从冥入冥。谁能知者？独佛知耳。教语开示，信用者少，生死不休，恶道不绝。如是世人，难可具尽，故有自然三涂，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为五大恶五痛五烧，勤苦如是。譬如大火焚烧人身，人能于中一心制意，端身正念，言行相副，所作至诚，所语如语，心口不转，独作诸善，不为众恶，身独度脱，获其福德度世上天泥洹之道，是为五大善也。’
佛告弥勒：‘吾语汝等，是世五恶，勤苦若此。五痛五烧，展转相生，但作众恶，不修善本，皆悉自然入诸恶趣，或其今世先被殃病，求死不得，求生不得，罪恶所招，示众见之。身死随行，入三恶道，苦毒无量，自相燋然，至其久后，共作怨结，从小微起，遂成大恶。皆由贪著财色，不能施惠，痴欲所迫，随心思想，烦恼结缚，无有解已。厚己诤利，无所省录。富贵荣华，当时快意。不能忍辱，不务修善。威势无几，随以磨灭。身坐劳苦，久后大剧。天道弛张，自然纠举，纲维罗网，上下相应，茕茕忪忪，富入其中。古今有是，痛哉可伤！’
佛语弥勒：‘世间如是，佛皆哀之。以威神力，摧灭众恶，悉令就善。弃捐所思。奉持经戒，受行道法，无所违失，终得度世泥洹之道。’
佛言：‘汝今诸天人民，及后世人，得佛经语，当熟思之，能于其中，端心正行。主上为善，率化其下，转相敕令，各自端守。尊圣敬善，仁慈博爱。佛语教诲，无敢亏负。当求度世，拔断生死众恶之本，当离三涂无量忧怖苦痛之道。汝等于是广植德本，布恩施惠，勿犯道禁。忍辱精进，一心智慧。转相教化，为德立善。正心正意，斋戒清净，一日一夜，胜在无量寿国为善百岁。所以者何？彼佛国土，无为自然，皆积众善，无毛发之恶。于此修善，十日十夜，胜于他方诸佛国中为善千岁。所以者何？他方佛国，为善者多，为恶者少，福德自然，无造恶之地。唯此间多恶，无有自然，勤苦求欲，转相欺殆，心劳形困，饮苦食毒，如是恶务，未尝宁息。
‘吾哀汝等天人之类，苦心诲喻，教令修善。随宜开导，授与经法，莫不承用。在意所愿，皆令得道。佛所游履，国邑丘聚，靡不蒙化。天下和顺、日月清明。风雨以时，灾厉不起。国丰民安，兵戈无用。崇德兴仁，务修礼让。’
佛言：‘我哀愍汝等诸天人民，甚于父母念子。今我于此世作佛，降化五恶，消除五痛，绝灭五烧，以善攻恶，拔生死之苦。令获五德，升无为之安。吾去世后，经道渐灭，人民谄伪，复为众恶。五烧五痛，还如前法。久后转剧，不可悉说，我但为汝略言之耳。’
佛语弥勒：‘汝等各善思之，转相教诫，如佛经法，无得犯也。’于是弥勒菩萨，合掌白言：‘佛所说甚善，世人实尔。如来普慈哀怨，悉令度脱，受佛重诲，不敢违失。’
佛告阿难：‘汝起，更整衣服，合掌恭敬，礼无量寿佛。十方国土诸佛如来，常共称扬赞叹彼佛，无著无碍。’
于是阿难起整衣服，正身西面，恭敬合掌，五体投地，礼无量寿佛。白言：‘世尊，愿见彼佛安乐国土，及诸菩萨声闻大众。’说是语已，即时无量寿佛，放大光明，普照一切诸佛世界。金刚围山、须弥山王、大小诸山，一切所有，皆同一色。譬如劫水弥满世界，其中万物沉没不现，滉漾浩汗，唯见大水，彼佛光明，亦复如是。声闻菩萨，一切光明，皆悉隐蔽，唯见佛光，明耀显赫。尔时，阿难即见无量寿佛，威德巍巍，如须弥山王，高出一切诸世界上，相好光明，靡不照耀。’此会四众，一时悉见；彼见此土，亦复如是。
尔时，佛告阿难及慈氏菩萨：‘汝见彼国，从地已上，至净居天，其中所有微妙严净自然之物，为悉见不？’阿难对曰：‘唯然己见。’
‘汝宁复闻无量寿佛大音宣布一切世界化众生不？’阿难对曰：‘唯然已闻。’
‘彼国人民，乘百千由旬七宝宫殿，无所障碍，遍至十方供养诸佛，汝复见不？’对曰：‘己见。’
‘彼国人民有胎生者，汝复见不？’对曰：‘己见。其胎生者，所处宫殿，或百由旬，或五百由旬，各于其中受诸快乐，如忉利天，亦皆自然。’
尔时慈氏菩萨白佛言：‘世尊！何因何缘，彼国人民，胎生化生？’佛告慈氏：‘若有众生，以疑惑心，修诸功德，愿生彼国，不了佛智、不思议智、不可称智、大乘广智、无等无伦最上胜智。于此诸智，疑惑不信；然犹信罪福，修习善本，愿生其国。此诸众生，生彼宫殿，寿五百岁，常不见佛，不闻经法，不见菩萨声闻圣众。是故于彼国土，谓之胎生。若有众生，明信佛智，乃至胜智，作诸功德，信心回向，此诸众生，于七宝华中，自然化生，跏趺而坐，须臾之顷，身相光明，智慧功德，如诸菩萨具足成就。复次，慈氏！他方诸大菩萨，发心欲见无量寿佛，恭敬供养，及诸菩萨声闻圣众。彼菩萨等，命终得生无量寿国，于七宝华中，自然化生。弥勒当知！彼化生者，智慧胜故；其胎生者，皆无智慧，于五百岁中，常不见佛，不闻经法，不见菩萨诸声闻众，无由供养于佛，不知菩萨法式，不得修习功德。当知此人，宿世之时，无有智慧，疑惑所致。’
佛告弥勒：‘譬如转轮圣王，有七宝牢狱，种种庄严，张设床帐，悬诸缯盖。若有诸小王子，得罪于王，辄内彼狱中，系以金锁。供养饭食衣服床蓐，华香伎乐，如转轮王，无所乏少。于意云何？此诸王子，宁乐彼处不？’对曰：‘不也！但种种方便，求诸大力，欲自勉出。’佛告弥勒：‘此诸众生，亦复如是。以疑惑佛智故，生彼七宝宫殿，无有刑罚，乃至一念恶事。但于五百岁中，不见三宝，不得供养修诸善本，以此为苦。虽有余乐，犹不乐彼处。若此众生，识其本罪，深自悔责，求离彼处，即得如意，往诸无量寿佛所，恭敬供养，亦得遍至无量无数诸余佛所，修诸功德。弥勒当知！其有菩萨，生疑惑者，为失大利，是故应当明信诸佛无上智慧。’
弥勒菩萨白佛言：‘世尊！于此世界，有几所不退菩萨，生彼佛国？’佛告弥勒：‘于此世界，有六十七亿不退菩萨，往生彼国。一一菩萨，已曾供养无数诸佛，次如弥勒者也。诸小行菩萨，及修习少功德者，不可称计，皆当往生。’
佛告弥勒：‘不但我刹诸菩萨等，往生彼国。他方佛土，亦复如是。其第一佛，名曰远照，彼有百八十亿菩萨，皆当往生。其第二佛，名曰宝藏，彼有九十亿菩萨，皆当往生。其第三佛名曰无量音，彼有二百二十亿菩萨，皆当往生。其第四佛名曰甘露味，彼有二百五十亿菩萨，皆当往生。其第五佛，名曰龙胜，彼有十四亿菩萨，皆当往生。其第六佛名曰胜力，彼有万四千菩萨，皆当往生。其第七佛，名曰师子，彼有五百亿菩萨，皆当往生。其第八佛，名曰离垢光，彼有八十亿菩萨，皆当往生。其第九佛，名曰德首，彼有六十亿菩萨，皆当往生。其第十佛，名曰妙德山，彼有六十亿菩萨，皆当往生。其第十一佛，名曰人王，被有十亿菩萨，皆当往生。其第十二佛，名曰无上华，彼有无数不可称计诸菩萨众，皆不退转，智慧勇猛，已普供养无量诸佛，于七日中，即能摄取百千亿劫大士所修坚固之法。斯等菩萨皆当往生。其第十三佛，名曰无畏，彼有七百九十亿大菩萨众，诸小菩萨，及比丘等，不可称计，皆当往生。’
佛语弥勒：‘不但此十四佛国中诸菩萨等，当往生也，十方世界无量佛国，其往生者，亦复如是，甚多无数。我但说十方诸佛名号，及菩萨比丘生彼国者，昼夜一劫，尚未能尽，我今为汝略说之耳。’
佛告弥勒：‘其有得闻彼佛名号，欢喜踊跃，乃至一念，当知此人，为得大利，则是具足无上功德。是故，弥勒！设有大火，充满三千大千世界，要当过此，闻是经法，欢喜信乐，受持读诵，如说修行。所以者何？多有菩萨，欲闻此经，而不能得。若有众生，闻此经者，于无上道，终不退转。是故，应当专心信受，持诵说行。吾今为诸众生，说此经法，令见无量寿佛，及其国土一切所有。所当为者，皆可求之，无得以我灭度之后，复生疑惑。当来之世，经道灭尽，我以慈悲哀愍，特留此经，止住百岁。其有众生，值斯经者，随意所愿，皆可得度。’
佛语弥勒：‘如来兴世，难值难见；诸佛经道，难得难闻；菩萨胜法，诸波罗蜜，得闻亦难；遇善知识，闻法能行，此亦为难。若闻斯经，信乐受持，难中之难，无过此难。是故我法，如是作，如是说，如是教。应当信顺，如法修行。’
尔时世尊，说此经法，无量众生，皆发无上正觉之心。万二千那由他人，得清净法眼。二十二亿诸天人民，得阿那含果。八十万比丘，漏尽意解。四十亿菩萨，得不退转。以弘誓功德而自庄严，于将来世，当成正觉。尔时三千大千世界六种震动，大光普照十方国土；百千音乐，自然而作；无量妙华，纷纷而降。
佛说经已，弥勒菩萨及十方来诸菩萨众、长老阿难、诸大声闻、一切大众，闻佛所说，靡不欢喜。
曹魏天竺三藏康僧铠译
我闻如是。一时，佛住王舍城，耆阇崛山中，与大比丘众万二千人俱，一切大圣神通已达，其名曰：尊者了本际、尊者正愿、尊者正语、尊者大号、尊者仁贤、尊者离垢、尊者名闻、尊者善实、尊者具足、尊者牛王、尊者优楼频螺迦叶、尊者伽耶迦叶、尊者那提迦叶、尊者摩诃迦叶、尊者舍利弗、尊者大目犍连、尊者劫宾那、尊者大住、尊者大净志、尊者摩诃周那、尊者满愿子、尊者离障、尊者流灌、尊者坚伏、尊者面王、尊者果乘、尊者仁性、尊者喜乐、尊者善来、尊者罗云、尊者阿难，皆如斯等上首者也；又与大乘众菩萨俱，普贤菩萨、妙德菩萨、慈氏菩萨等，此贤劫中一切菩萨；又贤护等十六正士；善思议菩萨、信慧菩萨、空无菩萨、神通华菩萨、光英菩萨、慧上菩萨、智幢菩萨、寂根菩萨、愿慧菩萨、香象菩萨、宝英菩萨、中住菩萨、制行菩萨、解脱菩萨；皆遵普贤大士之德，具诸菩萨无量行愿，安住一切功德之法，游步十方，行权方便，入佛法藏究竟彼岸，于无量世界现成等觉。
处兜率天，弘宣正法，舍彼天宫，降神母胎，从右胁生，现行七步，光明显耀，普照十方，无量佛土，六种振动，举声自称：‘吾当于世，为无上尊，释梵奉侍，天人归仰！’示现算计文艺射御，博综道术，贯练群籍，游于后园，讲武试艺。现处宫中，色味之间。见老病死，悟世非常。弃国财位，入山学道。服乘白马，宝冠璎珞，遣之令还。舍珍妙衣，而著法服。剃除须发，端坐树下，勤苦六年，行如所应。现五浊刹，随顺群生。示有尘垢，沐浴金流。天按树枝，得攀出池，灵禽翼从，往谐道场，吉祥感征，表章功祚。哀受施草，敷佛树下，跏趺而坐。奋大光明，使魔知之，魔率官属，而来逼试，制以智力，皆令降伏。得微妙法，成最正觉。释梵祈劝，请转法轮，以佛游步，佛吼而吼。扣法鼓，吹法螺，执法剑，建法幢，震法雷，曜法电，澍法雨，演法施，常以法音觉诸世间。光明普照无量佛土，一切世界，六种震动。总摄魇界，动魔宫殿，众魔摄怖，莫不归伏。掴裂邪网，消灭诸见，散诸尘劳，坏诸欲堑。严护法城，开阐法门。洗灌垢污，显明清白，光融佛法，宣流正化。
入国分卫，护诸丰膳。贮功德，示福田。欲宣法，现欣笑。以诸法药，救疗三苦，显现道意，无量功德。授菩萨记，成等正觉。示现灭度，拯济无极。消除诸漏，植众德本。具足功德，微妙难量；游诸佛国，普现道教。其所修行，清净无秽。譬如幻师，现众异像。为男为女，无所不变。本学明了，在意所为。此诸菩萨，亦复如是。学一切法，贯综缕练，所住安谛，靡不感化。无数佛土，皆悉普现。未曾慢恣，愍伤众生。如是之法，一切具足。
菩萨经典，究畅要妙，名称普至，道御十方。无量诸佛，咸共护念。佛所住者，皆已得住。大圣所立，而皆己立。如来道化，各能宣布。为诸菩萨，而作大师。以甚深禅慧，开导众生。通诸法性，达众生相。明了诸国，供养诸佛。化现其身，犹如电光，善学无畏之网，晓了幻化之法。坏裂魔网，解诸缠缚。超越声闻、缘觉之地，得空无相无愿三昧。善立方便，显示三乘。于此化终，而现灭度。亦无所作，亦无所有。不起不灭，得平等法。具足成就无量总持百千三昧。
诸根智慧，广普寂定。深入菩萨法藏，得佛华严三昧，宣扬演说一切经典。住深定门，悉睹现在无量诸佛，一念之顷，无不周遍。济诸剧难，诸闲不闲，分别显示真实之际，得诸如来辩才之智。入众言音，开化一切。超过世间诸所有法，心常谛住度世之道。于一切万物，随意自在。为诸庶类，作不请之友。荷负群生，为之重担。受持如来甚深法藏，护佛种性，常使不绝。兴大悲，愍众生。演慈辩，授法眼。杜三趣，开善门。以不请之法，施诸黎庶。如纯孝之子，爱敬父母。于诸众生，视若自己，一切善本，皆度彼岸。悉获诸佛无量功德。智慧圣明，不可思议。如是之等菩萨大士，不可称计，一时来会。
尔时世尊，诸根悦豫，姿色清净，光颜巍巍。尊者阿难，承佛圣旨，即从座起，偏袒右肩，长跪合掌，而白佛言：‘今日世尊，诸根悦豫，姿色清净，光颜巍巍。如明镜净，影畅表里。威容显耀，超绝无量。未曾瞻睹殊妙如今！唯然大圣，我心念言：“今日世尊住奇特之法；今日世雄住诸佛所住；今日世眼住导师之行；今日世英住最胜之道；今日天尊行如来之德；去来现在，佛佛相念，得无今佛念诸佛耶？何故威神光光乃尔？”’于是世尊告阿难曰：‘云何，阿难！诸天教汝来问佛耶？自以慧见问威颜乎？’阿难白佛：‘无有诸天来教我者，自以所见问斯义耳。’
佛言：‘善哉！阿难！所问甚快，发深智慧，真妙辩才，愍念众生，问斯慧义。如来以无尽大悲，矜哀三界，所以出兴于世，光阐道教。欲拯济群萌，惠以真实之利。无量亿劫，难值难见。犹灵瑞华，时时乃出。今所问者，多所饶益，开化一切诸天人民。阿难！当知如来正觉，其智难量，多所导御。慧见无碍，无能遏绝。以一餐之力，能住寿命忆百干劫，无数无量，复过于此，诸根悦豫，不以毁损，姿色不变，光颜无异。所以者何？如来定慧，究畅无极，于一切法，而得自在。阿难谛听！今为汝说！’对曰：‘唯然！愿乐欲闻！’
佛告阿难：‘乃往过去久远无量不可思议无央数劫，绽光如来，兴出于世，教化度脱无量众生，皆令得道，乃取灭度。次有如来，名曰光远，次名月光，次名旃檀香，次名善山王，次名须弥天冠，次名须弥等曜，次名月色，次名正念，次名离垢，次名无著，次名龙天，次名夜光，次名安明顶，次名不动地，次名琉璃妙华，次名琉璃金色，次名金藏，次名炎光，次名炎根，次名地种，次名月像，次名日音，次名解脱华，次名庄严光明，次名海觉神通，次名水光，次名大香，次名离尘垢，次名舍厌意，次名宝炎，次名妙顶，次名勇立，次名功德持慧，次名蔽日月光，次名日月琉璃光，次名无上琉璃光，次名最上首，次名菩提华，次名月明，次名日光，次名华色王，次名水月光，次名除痴冥，次名度盖行，次名净信，次名善宿，次名威神，次名法慧，次名鸾音，次名师子音，次名龙音，次名处世，如此诸佛，皆悉已过。’
尔时，次有佛，名世自在王，如来、应供、等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛世尊。时有国王，闻佛说法，心怀悦豫，寻发无上正真道意，弃国捐王，行作沙门，号曰法藏，高才勇哲，与世超异。诣世自在王如来所，稽首佛足，右绕三匝，长跪合掌，以颂赞曰：
光颜巍巍，威神无极。如是炎明，无与等者。
日月摩尼，珠光焰耀，皆悉隐蔽，犹如聚墨。
如来容颜，超世无伦。正觉大音，响流十方。
戒闻精进，三昧智慧，威德无侣，殊胜希有。
深谛善念，诸佛法海，穷深尽奥，究其涯底。
无明欲怒，世尊永无。人雄师子，神德无量。
功勋广大，智慧深妙，光明威相，震动大千。
愿我作佛，齐圣法王。过度生死，靡不解脱。
布施调意，戒忍精进，如是三昧，智慧无上。
吾誓得佛，普行此愿。一切恐惧，为作大安。
假令有佛，百千亿万，无量大圣，数如恒沙。
供养一切，斯等诸佛，不如求道，坚正不却。
譬如恒沙，诸佛世界，复不可计，无数刹土。
光明悉照，遍此诸国，如是精进，威神难量。
令我作佛，国土第一。其众奇妙，道场超绝。
国如泥洹，而无等双。我当愍衷，度脱一切。
十方来生，心悦清净，已至我国，快乐安隐。
幸佛信明，是我真证。发愿于彼，力精所欲。
十方世尊，智慧无碍，常令此尊，知我心行。
假使身止，诸苦毒中，我行精进，忍终不悔。
佛告阿难：‘法藏比丘说此颂已，而白佛言：“唯然，世尊！我发无上正觉之心。愿佛为我广宣经法，我当修行，摄取佛国清净庄严无量妙土。令我于世，速成正觉，拔诸生死勤苦之本。”’
佛告阿难：‘时世自在王佛，谓法藏比丘：“如所修行，庄严佛土，汝自当知。”比丘白佛：“斯义弘深，非我境界。唯愿世尊，广为敷演诸佛如来净土之行，我闻此己，当如说修行，成满所愿。”尔时，世自在王佛，知其高明，志愿深广，即为法藏比丘而说经言：“譬如大海，一人斗量，经历劫数，尚可穷底，得其妙宝。人有至心精进，求道不止，会当克果，何愿不得？’’于是世自在王佛即为广说二百一十亿诸佛刹土，天人之善恶、国土之粗妙，应其心愿，悉现与之。时彼比丘，闻佛所说严净国土，皆悉睹见，起发无上殊胜之愿。其心寂静，志无所著。一切世间，无能及者。具足五劫，思惟摄取庄严佛国清净之行。”
阿难白佛：‘彼佛国土，寿量几何？’佛言：‘其佛寿命，四十二劫。时法藏比丘，摄取二百一十亿诸佛妙土清净之行。如是修已，诣彼佛所，稽首礼足，绕佛三匝，合掌而住，白佛言：“世尊！我已摄取庄严佛土清净之行。”佛告比丘：“汝今可说，宜知是时，发起悦可一切大众。菩萨闻已，修行比法，缘致满足无量大愿。”比丘白佛：“唯垂听察！如我所愿，当具说之：
设我得佛，国有地狱、饿鬼、畜生者，不取正觉。
设我得佛，国中天人寿终之后，复更三恶道者，不取正觉。
设我得佛，国中天人，不悉真金色者，不取正觉。
设我得佛，国中天人，形色不同有好丑者，不取正觉。
设我得佛，国中天人，不识宿命，下至知百千亿那由他诸劫事者，不取正觉。
设我得佛，国中天人，不得天眼，下至见百千亿那由他诸佛国者，不取正觉。
设我得佛，国中天人，不得天耳，下至闻百千亿那由他诸佛所说，不悉受持者，不取正觉。
设我得佛，国中天人，不得见他心智，下至知百千亿那由他诸佛国中众生心念者，不取正觉。
设我得佛，国中天人，不得神足，于一念顷，下至不能超过百千亿那由他诸佛国者，不取正觉。
设我得佛，国中天人，若起想念贪计身者，不取正觉。
设我得佛，国中天人，不住定聚，必至灭度者，不取正觉。
设我得佛，光明有限量，下至不照百千亿那由他诸佛国者，不取正觉。
设我得佛，寿命有限量，下至知百千亿那由他劫者，不取正觉。
设我得佛，国中声闻，有能计量，乃至三千大千世界众生，悉成缘觉，于百千劫，悉共计校知其数者，不取正觉。
设我得佛，国中天人，寿命无能限量，除其本愿，修短自在。若不尔者，不取正觉。
设我得佛，国中天人，乃至闻有不善名者，不取正觉。
设我得佛，十方世界无量诸佛，不悉咨嗟称我名者，不取正觉。
设我得佛，十方众生，至心信乐，欲生我国，乃至十念，若不生者，不取正觉。唯除五逆，诽谤正法。
设我得佛，十方众生，发菩提心，修诸功德，至心发愿，欲生我国，临寿终时，假令不与大众围绕现其人前者，不取正觉。
设我得佛，十方众生，闻我名号，系念我国，植诸德本，至心迥向，欲生我国，不果遂者，不取正觉。
设我得佛，国中天人，不悉成满三十二大人相者，不取正觉。
设我得佛，他方佛土诸菩萨众，来生我国，究竟必至一生补处。除其本愿，自在所化。为众生故，被弘誓铠，积累德本，度脱一切，游诸佛国，修菩萨行，供养十方诸佛如来。开化恒沙无量众生，使立无上正真之道，超出常伦，诸地之行，现前修习普贤之德。若不尔者，不取正觉。
设我得佛，国中菩萨，承佛神力，供养诸佛，一食之顷，不能遍至无量，无数亿那由他诸佛国者，不取正觉。
设我得佛，国中菩萨，在诸佛前，现其德本，诸所求欲供养之具，若不如意者，不取正觉。
设我得佛，国中菩萨，不能演说一切智者，不取正觉。
设我得佛，国中菩萨，不得金刚那罗延身者，不取正觉。
设我得佛，国中天人，一切万物，严净光丽，形色殊特，穷微极妙，无能称量。其诸众生，乃至逮得天眼，有能明了，辩其名数者，不取正觉。
设我得佛，国中菩萨，乃至少功德者，不能知见其道场树无量光色，高四百万里者，不取正觉。
设我得佛，国中菩萨，若受读经法，讽诵持说，而不得辩才智慧者，不取正觉。
设我得佛，国中菩萨，智慧辩才若可限量者，不取正觉。
设我得佛，国土清净，皆悉照见十方一切无量无数不可思议诸佛世界，犹如明镜，睹其面像。若不尔者，不取正觉。
设我得佛，自地以上，至于虚空，宫殿楼观，池流华树，国土所有一切万物，皆以无量杂宝百千种香而共合成。严饰奇妙，超诸天人。其香普薰十方世界。菩萨闻者，皆修佛行。若不尔者，不取正觉。
设我得佛，十方无量不可思议诸佛世界众生之类，蒙我光明触其身者，身心柔软，超过天人。若不尔者，不取正觉。
设我得佛，十方无量不可思议诸佛世界众生之类，闻我名字，不得菩萨无生法忍诸深总持者，不取正觉。
设我得佛，十方无量不可思议诸佛世界，其有女人，闻我名字，欢喜信乐，发菩提心，厌恶女身，寿终之后，复为女像者，不取正觉。
设我得佛，十方无量不可思议诸佛世界诸菩萨众，闻我名字，寿终之后，常修梵行，至成佛道。若不尔者，不取正觉。
设我得佛，十方无量不可思议诸佛世界诸天人民，闻我名字，五体投地，稽首作礼，欢喜信乐，修菩萨行，诸天世人，莫不致敬。若不尔者，不取正觉。
设我得佛，国中天人，欲得衣服，随念即至，如佛所赞应法妙服，自然在身。若有裁缝捣染浣濯者，不取正觉。
设我得佛，国中天人，所受快乐，不如漏尽比丘者，不取正觉。
设我得佛，国中菩萨，随意欲见十方无量严净佛土，应时如愿，于宝树中，皆悉照见，犹如明镜，睹其面像。若不尔者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名字，至于得佛，诸根缺陋不具足者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名字，皆悉逮得清净解脱三昧，住是三昧，一发意顷，供养无量不可思议诸佛世尊，而不失定意。若不尔者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名字，寿终之后，生尊贵家。若不尔者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名字，欢喜踊跃，修菩萨行，具足德本。若不尔者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名宇，皆悉逮得普等三昧。住是三昧，至于成佛，常见无量不可思议一切诸佛。若不尔者，不取正觉。
设我得佛，国中菩萨，随其志愿所欲闻法，自然得闻。若不尔者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名宇，不即得至不退转者，不取正觉。
设我得佛，他方国土诸菩萨众，闻我名字，不即得至第一忍，第二第三法忍，于诸佛法不能即得不退转者，不取正觉。”’
佛告阿难：‘尔时，法藏比丘说此愿已，以偈颂曰：
我建超世愿，必至无上道，斯愿不满足，誓不成等觉。
我于无量劫，不为大施主，普济诸贫苦，誓不成等觉。
我至成佛道，名声超十方，究竟有不闻，誓不成等觉。
离欲深正念，净慧修梵行，志求无上尊，为诸天人师。
神力演大光，普照无际土，消除三垢冥，明济众厄难。
开彼智慧眼，灭此昏盲闇，闭塞诸恶道，通达善趣门。
功祚成满足，威曜朗十方，日月戢重晖，天光隐不现。
为众开法藏，广施功德宝，常于大众中，说法师子吼。
供养一切佛，具足众德本，愿慧悉成满，得为三界雄。
如佛无量智，通达靡不照，愿我功德力，等此最胜尊，
斯愿若克果，大千应感动，虚空诸天神，当雨珍妙华。
佛谓阿难：‘法藏比丘说此颂已，应时普地六种震动，天雨妙华，以散其上。自然音乐，空中赞言：“决定必成无上正觉！”于是法藏比丘具足修满如是大愿，诚谛不虚，超出世间，深乐寂灭。阿难！法藏比丘于其佛所，诸天、魔、梵龙神八部大众之中，发斯弘誓，建此愿已，一向专志庄严妙土。所修佛国，开廓广大，超胜独妙，建立常然，无衰无变。于不可思议兆载永劫，积植菩萨无量德行，不生欲觉、嗔觉、害觉，不起欲想、嗔想、害想，不著色声香味触法，忍力成就，不计众苦。少欲知足，无染恚痴，三昧常寂，智慧无碍，无者虚伪谄曲之心，和颜爱语先意承问。勇猛精进，志愿无倦。专求清白之法，以惠利群生。恭敬三宝，奉事师长。以大庄严具足众行，令诸众生功德成就。
‘住空无相无愿之法，无作无起，观法如化。远离粗言，自害害彼，彼此俱害。修习善语，自利利人，人我兼利。弃国捐王，绝去财色，自行六波罗密，教人令行。无央数劫，积功累德。随其生处，在意所欲，无量宝藏自然发应。教化安立无数众生，住于无上正真之道。或为长者居士豪姓尊贵，或为刹利国君转轮圣帝，或为六欲天主乃至梵王。常以四事供养恭敬一切诸佛，如是功德不可称说。口气香洁如优钵罗华，身诸毛孔出旃檀香，其香普熏无量世界。容色端正，相好殊妙；其手常出无尽之宝，衣服饮食、珍妙华香、缯盖幢幡庄严之具，如是等事，超诸人天，于一切法，而得自在。’
阿难白佛：‘法藏菩萨为已成佛而取灭度？为未成佛？为今现在？’佛告阿难：‘法藏菩萨今已成佛，现在西方，去此十万亿刹，其佛世界名曰安乐。’阿难又问：‘其佛成道已来为经几时？’
佛言：‘成佛已来，凡历十劫，其佛国土，自然七宝，金、银、琉璃、珊瑚、琥珀、砗磲、玛瑙合成为地，恢廓旷荡，不可限极，悉相杂厕，转相间人。光赫煜烁，微妙奇丽，清净庄严，超踰十方一切世界众宝中精，其宝犹如第六天宝。又其国土，无须弥山，及金刚围一切诸山，亦无大海、小海、溪渠、井谷，佛神力故，欲见则见。亦无地狱、饿鬼、畜生诸难之趣。亦无四时春夏秋冬，不寒不热，常和调适。’
尔时，阿难白佛言：‘世尊！若彼国土，无须弥山，其四天王及忉利天，依何而住？’佛语阿难：‘第三炎天，乃至色究竟天，皆依何住？’阿难白佛：‘行业果报，不可思议。’佛语阿难：‘行业果报不可思议，诸佛世界亦不可思议，其诸众生功德善力，住行业之地，故能尔耳。’阿难白佛：‘我不疑比法，但为将来众生，欲除其疑惑，故问斯义。’
佛告阿难：‘无量寿佛威神光明最尊第一，诸佛光明所不能及。或照百佛世界，或千佛世界，取要言之，乃照东方恒沙佛刹，南西北方，四维上下，亦复如是；或有佛光照于七尺，或照一由旬，二三四五由旬，如是转倍，乃至照一佛刹，是故无量寿佛号无量光佛、无边光佛、无碍光佛、无对光佛、炎王光佛、清净光佛、欢喜光佛、智慧光佛、不断光佛、难思光佛、无称光佛、超日月光佛。其有众生遇斯光者，三垢消灭，身意柔软，欢喜踊跃，善心生焉。若在三涂极苦之处，见此光明，皆得休息，无复苦恼，寿终之后，皆蒙解脱。无量寿佛，光明显赫，照曜十方，诸佛国土，莫不闻焉。不但我今称其光明，一切诸佛、声闻、缘觉、诸菩萨众咸共叹誉，亦复如是。若有众生，闻其光明威神功德，日夜称说，至心不断，随意所愿，得生其国。为诸菩萨、声闻之众所共叹誉、称其功德；至其然后得佛道时，普为十方诸佛菩萨叹其光明，亦如今也。’
佛言：‘我说无量寿佛光明威神，巍巍殊妙，昼夜一劫，尚未能尽！’
佛语阿难：‘又无量寿佛，寿命长久，不可称计，汝宁知乎？假使十方世界无量众生皆得人身，悉令成就声闻、缘觉，都共集会禅思一心，竭其智力，于百千万劫悉共推算，计其寿命长远之数，不能穷尽，知其限极。声闻菩萨、天人之众，寿命长短亦复如是，非算数譬喻所能知也。又声闻菩萨其数难量不可称说，神智洞达威力自在，能于掌中持一切世界。’
佛语阿难：‘彼佛初会，声闻众数不可称计，菩萨亦然。能如大目犍连，百千万亿无量无数，于阿僧祇那由他劫，乃至灭度，悉共计校，不能究了多少之数。譬如大海，深广无量。假使有人析其一毛，以为百分，以一分毛沾取一渧，于意云何？其所渧者，于彼大海，何所为多？’阿难白佛：‘彼所渧水比于大海，多少之量，非巧历算数言辞譬类所能知也。’佛语阿难：‘如目连等，于百干万亿那由他劫，计彼初会声闻、菩萨，所知数者独如一渧，其所不知如大海水。
‘又其国土，七宝诸树，周满世界，金树、银树、琉璃树、玻黎树、珊瑚树、玛瑙树、砗磲之树；或有二宝、三宝，乃至七宝，转共合成；或有金树，银叶华果；或有银树，金叶华果；或琉璃树，玻黎为叶，华果亦然；或水精树，琉璃为叶，华果亦然；或珊瑚树，玛瑙为叶，华果亦然；或玛瑙树，琉璃为叶，华果亦然；或砗磲树，众宝为叶，华果亦然。
‘或有宝树，紫金为本，白银为茎，琉璃为枝，水精为条，珊瑚为叶，玛瑙为华，砗磲为实；或有宝树，白银为本，琉璃为茎，水精为枝，珊瑚为条，玛瑙为叶，砗磲为华，紫金为实；或有宝树，琉璃为本，水精为茎，珊瑚为枝，玛瑙为条，砗磲为叶，紫金为华，白银为实；或有宝树，水精为本，珊瑚为茎，玛瑙为枝、砗磲为条，紫金为叶，白银为华、琉璃为实；或有宝树，珊瑚为本，玛瑙为茎，砗磲为枝，紫金为条，白银为叶，琉璃为华，水精为实；或有宝树，玛瑙为本，砗磲为茎，紫金为枝，白银为条，琉璃为叶，水精为华，珊瑚为实；或有宝树，砗磲为本，紫金为茎，白银为枝，琉璃为条，水精为叶，珊瑚为华，玛瑙为实。行行相值，茎茎相望，枝枝相准，叶叶相向，华华相顺，实实相当，紫色光曜不可胜视。清风时发出五音声，微妙官商自然相和。
‘又无量寿佛，其道场树，高四百万里，其本周围五千由旬，枝叶四布二十万里，一切众宝自然合成，以月光摩尼，持海轮宝，众宝之王，而庄严之，，周匝条间，垂宝璎珞，百千万色，种种异变，无量光炎，照曜无极。珍妙宝网，罗覆其上，一切庄严，随应而现。微风徐动，吹诸宝树，演出无量妙法音声。其声流布，偏诸佛国。闻其音者，得深法忍，住不退转，至成佛道，耳根清彻，不遭苦患。目睹其色，鼻知其香，口尝其味，身触其光，心以法缘，皆得甚深法忍，住不退转至成佛道，六根清彻，无诸恼患。阿难！若彼国土天人，见此树者，得三法忍：一者音响忍；二者柔顺忍；三者无生法忍。比皆无量寿佛威神力故，本愿力故，满足愿故，明了愿故，坚固愿故，究竟愿故。’
佛告阿难：‘世间帝王有百千音乐，自转轮圣王，乃至第六天上，伎乐音声，展转相胜千亿万倍。第六天上万种乐音，不如无量寿国诸七宝树一种音声千亿倍也！亦有自然万种伎乐。又其乐声，无非法音。清畅哀亮，微妙和雅，十方世界音声之中，最为第一。
‘其讲堂、精舍、宫殿、楼观，皆七宝庄严，自然化成，复以真珠明月摩尼众宝以为交络，覆盖其上。内外左右，有诸浴池，或十由旬，或二十三十，乃至百千由旬；纵广深浅，各皆一等。八功德水，湛然盈满，清净香洁，味如甘露。黄金池者，底白银沙；白银池者，底黄金沙；水精池者，底琉璃沙；琉璃池者，底水精沙；珊瑚池者，底琥珀沙；琥珀池者，底珊瑚沙；砗磲池者，底玛瑙沙；玛瑙池者，底砗磲沙；白玉池者，底紫金沙；紫金池者，底白玉沙；或二宝三宝，乃至七宝，转共合成。其池岸上，有旃檀树，华叶垂布，香气普熏。天优钵罗华、钵昙摩华、拘牟头华、分陀利华，杂色光茂，弥覆水上。
‘彼诸菩萨，及声闻众，若入宝池，意欲令水没足，水即没足；欲令至膝，即至于膝；欲令至腰，水即至腰；欲令至颈，水即至颈；欲令灌身，自然灌身；欲令还复，水辄还复。调和冷暖，自然随意，开神悦体，荡除心垢，清明澄洁，净若无形。宝沙映彻，无深不照，彻澜回流，转相灌注，安详徐逝，不迟不疾。波扬无量自然妙声，随其所应，莫不闻者。或闻佛声，或闻法声，或闻僧声、或寂静声、空无我声、大慈悲声、波罗蜜声，或十力无畏不共法声、诸通慧声、无所作声、不起灭声、无生忍声、乃至甘露灌顶，众妙法声。如是等声，称其所闻，欢喜无量。
‘随顺清净离欲寂灭真实之义，随顺三宝力无所谓不共之法，随顺通慧菩萨声闻所行之道。无有三涂苦难之名，但有自然快乐之音，是故其国，名曰极乐。
‘阿难！彼佛国土，诸往生者，具足如是清净色身，诸妙音声，神通功德。所处宫殿，衣服饮食，众妙华香，庄严之具，犹第六天自然之物。若欲食时，七宝钵器，自然在前。金、银、琉璃、砗磲、玛瑙、珊瑚、琥珀、明月、真珠，如是诸钵，随意而至。百味饮食，自然盈满。虽有此食，实无食者，但见色闻香，意以为食，自然饱足。身心柔软，无所味著，事已化去，时至复现。
‘彼佛国土，清净安隐，微妙快乐，次于无为泥洹之道。其诸声闻菩萨天人，智慧高明，神通洞达，咸同一类，形无异状，但因顺余方，故有天人之名。颜貌端正，超世希有，容色微妙，非天非人，皆受自然虚无之身，无极之体。’
佛告阿难：‘譬如世间贫穷乞人，在帝王边，形貌容状，宁可类乎？’阿难白佛：‘假令此人在帝王边，羸陋丑恶，无以为喻，百千万亿不可计倍。所以然者，贫穷乞人，底极斯下，衣不蔽形，食趣支命，饥寒困苦，人理殆尽。皆坐前世不植德本，积财不施，富有益悭，但欲唐得，贪求无厌。不信修善，犯恶山积。如是寿终，财宝消散。苦身聚积，为之忧恼，于己无益，徒为他有。无善可怙，无德可恃，是故死堕恶趣，受此长苦；罪毕得出，生为下贱，愚鄙斯极，示同人类。所以世间帝王，人中独尊，皆由宿世积德所致。慈惠博施，仁爱兼济，履信修善，无所违争。是以寿终福应，得升善道。上生天上，享兹福乐。积善余庆，今得为人，乃生王家，自然尊贵。仪容端正，众所敬事。妙衣珍膳，随心服御，宿福所追，故能致此。’
佛告阿难：‘汝言是也。计如帝王，虽人中尊贵，形色端正，比之转轮圣王，甚为鄙陋，犹彼乞人在帝王边。转轮圣王，威相殊妙，天下第一，比之忉利天王，又复丑恶，不得相喻万亿倍也。假令天帝，比第六天王，百千亿倍不相类也。设第六天王，比无量寿佛国菩萨声闻，光颜容色，不相及逮，百千万亿不可计倍。’
佛告阿难：‘无量寿国，其诸天人，衣服、饮食、华香、璎珞、缯盖幢幡、微妙音声、所居舍宅宫殿楼阁，称其形色，高下大小，或一宝二宝，乃至无量众宝，随意所欲，应念即至。又以众宝妙衣，遍布其地，一切天人践之而行。无量宝网，弥覆佛土，皆以金缕真珠百千杂宝奇妙珍异，庄严校饰，周匝四面，垂以宝铃，光色晃曜，尽极严丽，自然德风，徐起微动。其风调和，不寒不暑，温凉柔软，不迟不疾。吹诸罗网，及众宝树，演发无量微妙法音，流布万种温雅德香。其有闻者，尘劳垢习，自然不起。风触其身，皆得快乐，譬如比丘，得灭尽三昧。
‘又风吹散华，遍满佛土，随色次第，而不杂乱，柔软光泽，馨香芬烈。足履其上，蹈下四寸，随举足已，还复如故。华用已讫，地辄开裂，以次化没，清净无遗。随其时节，风吹散华，如是六反。又众宝莲华，周满世界，一一宝华，百千亿叶，其华光明，无量种色，青色青光、白色白光，玄黄朱紫，光色赫然，炜烨焕烂，明曜日月，一一华中，出三十六百千亿光，一一光中，出三十六百千亿佛，身色紫金，相好殊特；一一诸佛，又放百千光明，普为十方说微妙法。如是诸佛，各各安立无量众生于佛正道。’
佛告阿难：‘其有众生，生彼国者，皆悉住于正定之聚。所以者何？彼佛国中，无诸邪聚，及不定聚。十方恒沙诸佛如来，皆共赞叹无量寿佛威神功德不可思议。诸有众生，闻其名号，信心欢喜，乃至一念，至心回向，愿生彼国，即得往生，住不退转。唯除五逆，诽谤正法。’
佛告阿难：‘十方世界诸天人民，其有至心愿生彼国，凡有三辈。其上辈者，舍家弃欲，而作沙门，发菩提心，一向专念无量寿佛，修诸功德，愿生彼国。此等众生，临寿终时，无量寿佛，与诸大众，现其人前，即随彼佛，往生其国，便于七宝华中，自然化生，住不退转，智慧勇猛，神通自在。是故，阿难！其有众生，欲于今世见无量寿佛，应发无上菩提之心，修行功德，愿生彼国！’
佛语阿难：‘其中辈者，十方世界诸天人民，其有至心，愿生彼国，虽不能行作沙门，大修功德，当发无上菩提之心，一向专念无量寿佛，多少修善，奉持斋戒，起立塔像，饭食沙门，悬缯然灯，散华烧香，以此回向，愿生彼国。其人临终，无量寿佛，化现其身，光明相好，具如真佛，与诸大众，现其人前。即随化佛往生其国，住不退转，功德智慧，次如上辈者也。’
佛语阿难：‘其下辈者，十方世界，诸天人民，其有至心，欲生彼国，假使不能作诸功德，当发无上菩提之心，一向专意，乃至十念，念无量寿佛，愿生其国。若闻深法，欢喜信乐，不生疑惑，乃至一念，念于彼佛，以至诚心，愿生其国。此人临终，梦见彼佛，亦得往生，功德智慧，次如中辈者也。’
佛告阿难：‘无量寿佛，威神无极。十方世界，无量无边不可思议诸佛如来，莫不称叹。于彼东方恒河沙佛国，无量无数诸菩萨众，皆悉往诣无量寿佛所，恭敬供养，及诸菩萨声闻之众，听受经法，宣布道化。南西北方，四维上下，亦复如是。’
尔时世尊，而说颂曰：
东方诸佛国，其数如恒沙，彼土诸菩萨，往觐无量觉。
南西北四维，上下亦复然，彼土菩萨众，往觐无量觉。
一切诸菩萨，各赍天妙华，宝香无价衣，供养无量觉。
咸然奏天乐，畅发和雅音，歌叹最胜尊，供养无量觉。
究达神通慧，游入深法门，具足功德藏，妙智无等伦，
慧日朗世间，消除生死云，恭敬绕三匝，稽首无上尊。
见彼严净土，微妙难思议，因发无量心，愿我国亦然。
应时无量尊，动容发欣笑，口出无数光，遍照十方国。
回光围绕身，三匝从顶入，一切天人众，踊跃皆欢喜。
大士观世音，整服稽首问，白佛何缘笑，唯然愿说意。
梵声犹雷震，八音畅妙响，当授菩萨记，今说仁谛听。
十方来正士，吾悉知彼愿，志求严净土，受决当作佛。
觉了一切法，犹如梦幻响，满足诸妙愿，必成如是刹。
知法如电影，究竟菩萨道，其诸功德本，受决当作佛。
通达诸法性，一切空无我，惠求净佛土，必成如是刹。
诸佛告菩萨，今觐安养佛，闻法乐受行，疾得清净处。
至彼严净国，便速得神通，必于无量尊，受记成等觉。
其佛本愿力，闻名欲往生，皆悉到彼国，自致不退转。
菩萨兴至愿，愿己国无异，普念度一切，名显满十方。
奉事亿如来，飞化遍诸刹，恭敬欢喜去，还到安养国。
若人无善心，不得闻此经，清净有戒者，乃获闻正法。
曾更见世尊，则能信此事，谦敬闻奉行，踊跃大欢喜。
憍慢弊懈怠，难以信比法，宿世见诸佛，乐听如是教。
声闻或菩萨，莫能究圣心，譬如从生盲，欲行开导人。
如来智慧海，深广无涯底，二乘非所测，唯佛独明了。
假使一切人，具足皆得道，净慧如本空，亿劫思佛智。
穷力极讲说，尽寿犹不知，佛慧无边际，如是致清净。
寿命甚难得，佛世亦难值，人有信慧难，若闻精进求。
闻法能不忘，见敬得大庆，则我善亲友，是故当发意。
设满世界火，必过要闻法，会当成佛道，广济生死流。
佛告阿难：‘彼国菩萨，皆当究竟一生补处，除其本愿，为众生故，以弘誓功德，而自庄严，普欲度脱一切众生。阿难！彼佛国中，诸声闻众，身光一寻。菩萨光明照百由旬。有二菩萨，最尊第一，威神光明，普照三千大千世界。’
阿难白佛：‘彼二菩萨，其号云何？’佛言：‘一名观世音，二名大势至。此二菩萨，于此国土，修菩萨行，命终转化，生彼佛国。阿难！其有众生，生彼国者，皆悉具足三十二相，智慧成满，深入诸法，究畅要妙，神通无碍，诸根明利。其钝根者，成就二忍。其利根者，得不可计无生法忍。又彼菩萨，乃至成佛，不受恶趣，神通自在，常识宿命。除生他方五浊恶世，示现同彼，如我国也。’
佛语阿难：‘彼国菩萨，承佛威神，一食之顷，往诣十方无量世界，恭敬供养，诸佛世尊。随心所念，华香、伎乐、衣盖、幢幡，无数无量供养之具，自然化生，应念即至。珍妙殊特，非世所有，辄以奉散诸佛，及诸菩萨声闻之众。在虚空中，化成华盖，光色昱烁，香气普熏。其华周圆四百里者，如是转倍，乃覆三千大千世界，随其前后，以次化没。其诸菩萨佥然欣悦，于虚空中，共奏天乐，以微妙音，歌叹佛德，听受经法，欢喜无量。供养佛已，未食之前，忽然轻举，还其本国。’
佛语阿难：‘无量寿佛，为诸声闻菩萨天人颁宣法时，都悉集会七宝讲堂，广宣道教，演畅妙法，莫不欢喜，心解得道。即时四方自然风起，吹七宝树，出五音声。无量妙华，随风四散，自然供养，如是不绝。一切诸天，皆赍天上百千华香，万种伎乐，供养其佛，及诸菩萨声闻之众。普散华香，奏诸音乐，前后来往，更相开避，当斯之时，熙怡快乐，不可胜言。’
佛告阿难：‘生彼佛国诸菩萨等，所可讲说，常宣正法，随顺智慧，无违无失。于其国土，所有万物，无我所心，无染著心。去来进止，情无所系。随意自在，无所适莫，无彼无我，无竞无讼。于诸众生，得大慈悲饶益之心。柔软调伏，无岔恨心。离盖清净，无厌怠心。等心、胜心、深心、定心、爱法乐法喜法之心。灭诸烦恼，离恶趣心。究竟一切菩萨所行，具足成就无量功德。得深禅定，诸通明慧，游志七觉，修心佛法。
‘肉眼清彻，靡不分了；天眼通达，无量无限；法眼观察，究竟诸道；慧眼见真，能度彼岸；佛眼具足，觉了法性，以无碍智为人演说。等观三界，空无所有，志求佛法，具诸辩才，除灭众生烦恼之患。从如来生，解法如如，善知集灭音声方便。不欣世语，乐在正论。修诸善本，志崇佛道。知一切法，皆悉寂灭。生身烦恼，二余俱尽。闻甚深法，心不疑惧。常能修行其大悲者，深远微妙，靡不覆载。究竟一乘，至于彼岸，决断疑网，慧由心出。
‘于佛教法，该罗无外，智慧如大海，三昧如山王。慧光明净，超踰日月。清白之法，具足圆满。犹如云山，照诸功德等一净故；犹如大地，净秽好恶无异心故；犹如净水，洗除尘劳诸垢染故；犹如火王，烧灭一切烦恼薪故；犹如大风，行诸世界无障碍故；犹如虚空，于一切有无所著故；犹如莲华，于诸世间无染污故；犹如大乘，运载群萌出生死故；犹如重云，震大法雷觉未觉故；犹如大雨，雨甘露法润众生故；如金刚山，众魔外道不能动故；如梵天王，于诸善法最上首故；如尼拘类树，普覆一切故；如优昙钵华，希有难遇故；如金翅鸟，威伏外道故；如众游禽，无所藏积故；犹如牛王，无能胜故；犹如象王，善调伏故；如师子王，无所畏故；旷若虚空，大慈等故；摧灭嫉心，不忌胜故。
‘专乐求法，心无厌足。常欲广说，志无疲倦。击法鼓，建法幢，曜慧日，除痴闇。修六和敬，常行法施，志勇精进，心不退弱。为世灯明，最胜福田。常为师导，等无憎爱，唯乐正道，无余欣戚。拔诸欲刺，以安群生。功德殊胜，莫不尊敬。灭三垢障，游诸神通。因力、缘力、意力、愿力、方便之力；常力、善力、定力、慧力，多闻之力；施戒忍辱，精进禅定、智慧之力；正念止观，诸通明力；如来调伏，诸众生力。如是等力，一切具足。身色相好，功德辩才，具足庄严，无与等者。恭敬供养无量诸佛，常为诸佛所共称叹。究竟菩萨诸波罗蜜，修空无相无愿三昧，不生不灭诸三昧门，远离声闻缘觉之地。阿难！彼诸菩萨，成就如是无量功德，我但为汝略言之耳。若广说者，百千万劫不能穷尽。’
佛告弥勒菩萨诸天人等：‘无量寿国，声闻菩萨，功德智慧不可称说。又其国土，微妙安乐，清净若此，何不力为善？念道之自然。著于无上下，洞达无边际，宜各勤精进，努力自求之。必得超绝去，往生安乐国，横截五恶道。道趣自然闭。升道无穷极，易往而无人，其国不逆违，自然之所牵。何不弃世事？勤行求道德；可得极长生，寿乐无有极。
‘然世人薄俗，共诤不急之事，于此剧恶极苦之中，勤身营务，以自给济。无尊无卑，无贫无富，少长男女，共忧钱财，有无同然，忧思适等。屏营愁苦，累念积虑。为心走使，无有安时；有田忧田，有宅忧宅；牛马、六畜、奴婢、钱财、衣食什物，复共忧之。重思累息，忧念愁怖，横为非常水火、盗贼、怨家、债主，焚漂劫夺，消散磨灭，忧毒忪忪，无有解时。结愤心中，不离忧恼。心坚意固，适无纵舍。或坐摧碎，身亡命终，弃捐之去，莫谁随者，尊贵豪富，亦有斯患，忧惧万端，勤苦若此，结众寒热，与痛共居。贫穷下劣，困乏常无。无田亦忧欲有田，无宅亦忧欲有宅，无牛、马、六畜、奴婢、钱财、衣食什物，亦忧欲有之。适有一，复少一，有是少是，思有齐等。适欲具有，便复糜散。如是忧苦，当复求索，不能时得，思想无益。身心俱劳，坐起不安，忧念相随，勤苦若此，亦结众寒热，与痛共居，或时坐之，终身夭命，不肯为善，行道进德。寿终身死，当独远去，有所趣向，善恶之道，莫能知者。
‘世间人民，父子兄弟，夫妇家室，中外亲属，当相敬爱，无相憎嫉。有无相通，无得贪惜，言色常和，莫相违戾。或时心静，有所恚怒，今世恨意，微相憎嫉，后世转剧，至成大怨。所以者何？世间之事，更相患害，虽不即时，应急相破。然含毒畜怒，结愤精神，自然克识，不得相离，皆当对生，更相报复。人在世间，爱欲之中，独生独死，独去独来，当行至趣苦乐之地，身自当之，无有代者。善恶变化，殃福异处，宿豫严待，当独趣入，远到他所，莫能见者。善恶自然，追行所生，窈窈冥冥，别离久长，道路不同，会见无期。甚难甚难，今得相值。何不弃众事，各遇强健时，努力勤修善，精进愿度世，可得极长生。如何不求道，安所须待，欲何乐乎？如是世人，不信作善得善，为道得道；不信人死更生，惠施得福。善恶之事，都不信之，谓之不然，终无有是。但坐此故，且自见之，更相瞻视，先后同然。转相承受，父余教令，先人祖父，素不为善，不识道德，身愚神闇，心塞意闭。死生之趣，善恶之道，自不能见，无有语者。吉凶祸福，竞各作之，无一怪也。生死常道，转相嗣立，或父哭子，或子哭父，兄弟夫妇，更相哭泣。颠倒上下，无常根本，皆当过去，不可常保。教语开导，信之者少，是以生死流转，无有休止。如此之人，蒙冥抵突，不信经法，心无远虑，各欲快意，痴惑爱欲，不达于道德，迷没于嗔怒，贪狼于财色。坐之不得道，当更恶趣苦，生死无穷已，哀哉甚可伤！
‘或时室家父子，兄弟夫妇，一死一生，更相哀愍。恩爱思慕，忧念结缚，心意痛著，迭相顾恋，穷日卒岁，无有解已。教语道德，心不开明，思想恩好，不离情欲。惛蒙闇塞，愚惑所覆，不能深思熟计，心自端正，专精行道，决断世事。便旋至竟，年寿终尽，不能得道，无可奈何。总猥愦扰，皆贪爱欲。惑道者众，悟之者少，世间匆匆，无可聊赖。尊卑上下，贫富贵贱，勤苦匆务，各怀杀毒。恶气窈冥，为妄兴事。违逆天地，不从人心。自然非恶，先随与之，恣听所为，待其罪极。其寿未终，便顿夺之。下人恶道，累世勤苦，展转其中，数千亿劫，无有出期。痛不可言，甚可哀愍！’
佛告弥勒菩萨，诸天人等：‘我今语汝，世间之事，人用是故，坐不得道。当熟思计，远离众恶。择其善者，勤而行之。爱欲荣华，不可常保，皆当别离，无可乐者。遇佛在世，当勤精进。其有至愿生安乐国者，可得智慧明达，功德殊胜。勿得随心所欲，亏负经戒，在人后也。傥有疑意不解经者，可具问佛，当为说之。’
弥勒菩萨长跪白言：‘佛威神尊重，所说快善。听佛经语，贯心思之，世人实尔，如佛所言。今佛慈愍，显示大道，耳目开明，长得度脱，闻佛所说，莫不欢喜。诸天人民蠕动之类，皆蒙慈恩，解脱忧苦。佛语教戒，甚深甚善，智慧明见，八方上下去来今事，莫不究畅。今我众等，所以蒙得度脱，皆佛前世求道之时，谦苦所致。恩德普覆，福禄巍巍，光明彻照，达空无极，开人泥洹。教授典揽，威制消化。感动十方，无穷无极。佛为法王，尊超众圣，普为一切天人之师，随心所愿，皆令得道。今得值佛，复闻无量寿声，靡不欢喜，心得开明。’
佛告弥勒：‘汝言是也。若有慈敬于佛者，实为大善。天下久久，乃复有佛。今我于此世作佛，演说经法，宣布道教，断诸疑网，拔爱欲之本，杜众恶之源。游步三界，无所圣碍。典揽智慧，众道之要，执持纲维，昭然分明。开示五趣，度未度者，决正生死泥洹之道。
‘弥勒当知，汝从无数劫来，修菩萨行，欲度众生，其已久远。从汝得道，至于泥洹不可称数。汝及十方诸天人民一切四众，永劫已来，展转五道，忧畏勤苦，不可具言，乃至今世，生死不绝，与佛相值，听受经法，又复得闻无量寿佛，快哉甚善！吾助尔喜。
‘汝今亦可自厌生死老病痛苦，恶露不净，无可乐者。宜自决断，端身正行，益作诸善。修己洁体，洗除心垢。言行忠信，表里相应。人能自度，转相拯济，精明求愿，积累善本。虽一世勤苦，须臾之间，后生无量寿国，快乐无极。长与道德合明，永拔生死根本，无复贪恚愚痴苦恼之患，欲寿一劫百劫，千亿万劫，自在随意，皆可得之。无为自然，次于泥洹之道。汝等宜各精进，求心所愿，无得疑惑中悔，自为过咎。生彼边地七宝宫殿，五百岁中，受诸厄也。’弥勒白言：‘受佛重诲，专精修学，如教奉行，不敢有疑。’
佛告弥勒：‘汝等能于此世，端心正意，不作众恶，甚为至德，十方世界，最无伦匹。所以者何？诸佛国土，天人之类，自然作善，不大为恶，易可开化。今我于此世间作佛，处于五恶五痛五烧之中，为最剧苦。教化群生，令舍五恶，令去五痛，令离五烧，降化其意，令持五善，获其福德，度世长寿泥洹之道。’
佛言：‘何等五恶？何等五痛？何等五烧？何等消化五恶，令持五善，获其福德度世长寿泥洹之道？
‘其一恶者：诸天人民蠕动之类，欲为众恶，莫不皆然。强者伏弱，转相克贼，残害杀戮，迭相吞噬，不知修善，恶逆无道。后受殃罚，自然趣向。神明记识，犯者不赦。故有贫穷下贱，乞丐狐独，聋盲喑哑，愚痴弊恶，至有尪狂不逮之属。又有尊贵豪富，高才明达，皆由宿世慈孝，修善积德所致。世有常道，王法牢狱，不肯畏慎，为恶入罪，受其殃罚，求望解脱，难得勉出。世间有此目前现事，寿终后世，尤深尤剧。入其幽冥，转生受身。譬如王法，痛苦极刑。
‘故有自然三涂，无量苦恼。转贸其身，改形易道，所受寿命，或长或短。魂神精识，自然趣之。当独值向，相从共生。更相报复，无有止已。殃恶未尽，不得相离。展转其中，无有出期，难得解脱，痛不可言。天地之间，自然有是，虽不即时卒暴应至，善恶之道，会当归之。是为一大恶一痛一烧，勤苦如是。譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶者，身独度脱，获其福德度世上天泥洹之道，是为一大善也。’
佛言：‘其二恶者，，世间人民，父子兄弟，室家夫妇，都无义理，不顺法度，奢淫憍纵，各欲快意。任心自恣，更相欺惑。心口各异，言念无实。佞谄不忠，巧言谀媚。嫉贤谤善，陷入怨枉。主上不明，任用臣下；臣下自在，机伪多端。践度能行，知其形势。在位不正，为其所欺。妄损忠良，不当天心。臣欺其君，子欺其父，兄弟夫妇，中外知识，更相欺诳。各怀贪欲，嗔恚愚痴。欲自厚己，欲贪多有。尊卑上下，心俱同然。破家亡身，不顾前后。亲属内外，坐之灭族。或时室家知识，乡党市里，愚民野人，转共从事。更相利害，忿成怨结。富有悭惜，不肯施与，爱保贪重，心劳身苦。如是至竟，无所恃怙，独来独去，无一随者。善恶祸福，追命所生，或在乐处，或入苦毒，然后乃悔，当复何及！
‘世间人民，心愚少智，见善憎谤，不思慕及，但欲为恶，妄作非法。常怀盗心，希望他利，消散磨尽，而复求索。邪心不正，惧人有色，不豫思计，事至乃悔。
‘今世现有王法牢狱，随罪趣向，受其殃罚。因其前世，不信道德，不修善本，今复为恶，天神克识，别其名籍。寿终神逝，下入恶道。故有自然三涂，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为二大恶二痛二烧，勤苦如是。譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶者，身独度脱，获其福德度世上天泥洹之道，是为二大善也。’
佛言：‘其三恶者，世间人民，相因寄生，共居天地之间。处年寿命，无能几何。上有贤明长者尊贵豪富，下有贫穷厮贱，尪劣愚夫，中有不善之人。常怀邪恶，但念淫泆，烦满胸中。爱欲交乱，坐起不安；贪意守惜，但欲唐得。眄睐细色，邪态外逸。自妻厌憎，私妄出入，费损家财，事为非法。交结聚会，兴师相伐，攻劫杀戮，强夺无道。恶心在外，不自修业。盗窃趣得，欲击成事。恐势迫胁，归给妻子，恣心快意，极身作乐。或于亲属，不避尊卑，家室中外，患而苦之，亦复不畏王法禁令。如是之恶，著于人鬼。日月照见，神明记识。故有自然三涂，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为三大恶三痛三烧，勤苦如是。譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶者，身独度脱，获其福德度世上天泥洹之道，是为三大善也。’
佛言：‘其四恶者，世间人民，不念修善。转相教令，共为众恶。两舌，恶口，妄言，绮语。谗贼斗乱，憎嫉善人，败坏贤明。于傍快喜。不孝二亲，轻慢师长。朋友无信，难得诚实。尊贵自大，谓己有道。横行威势，侵易于人。不能自知，为恶无耻。自以强健，欲人敬难。不畏天地神明日月，不肯作善，难可降化。自用偃蹇，谓可常尔，无所忧惧，常怀憍慢。如是众恶，天神记识。赖其前世颇作福德，小善扶接，营护助之。今世为恶，福德尽灭，诸善神鬼，各去离之，身独空立，无所复依。寿命终尽，诸恶所归，自然迫促，共趣夺之。又其名籍，记在神明。殃咎牵引，当往趣向。罪报自然，无从舍离。但得前行，入于火镬。身心摧碎，精神痛苦。当斯之时，悔复何及？天道冏然，不得蹉跌。故有自然三涂，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为四大恶四痛四烧，勤苦如是。譬如大火焚烧人身，人能于中一心制意，端身正行，独作诸善，不为众恶，身独度脱，获其福德度世上天泥洹之道，是为四大善也。’
佛言：‘其五恶者，世间人民，徙倚懈惰，不肯作善，治身修业。家室眷属，饥寒困苦，父母教诲，嗔目怒应。言令不和，违戾反逆，譬如怨家，不如无子。取与无节，众共患厌。负恩违义，无有报偿之心。贫穷困乏，不能复得，辜较纵夺，放恣游散。串数唐得，用自赈给，耽酒嗜美，饮食无度，肆心荡逸，鲁扈抵突。不识人情，强欲抑制。见人有善，妒嫉恶之。无义无礼，无所顾难，自用识当，不可谏晓。六亲眷属，所资有无，不能忧念。不惟父母之恩，不存师友之义。心常念恶，口常言恶，身常行恶，曾无一善。不信先圣诸佛经法，不信行道可得度世，不信死后神明更生。不信作善得善，为恶得恶。欲杀真人，斗乱众僧。欲害父母兄弟眷属。六亲憎恶，愿令其死。如是世人，心意俱然，愚痴蒙昧，而自以智慧。不知生所从来，死所趣向。不仁不顺，恶逆天地。而于其中，希望侥幸，欲求长生，会当归死。慈心教诲，今其念善。开示生死，善恶之趣，自然有是，而不肯信之。苦心与语，无益其人，心中闭塞，意不开解，大命将终，悔惧交至。不豫修善，临穷方悔。悔之于后，将何及乎？
‘天地之间，五道分明，恢廓窈冥，浩浩茫茫。善恶报应，祸福相承，身自当之，无谁代者。数之自然，应其所行，殃咎追命，无得纵舍。善人行善，从乐入乐，从明入明；恶人行恶，从苦入苦，从冥入冥。谁能知者？独佛知耳。教语开示，信用者少，生死不休，恶道不绝。如是世人，难可具尽，故有自然三涂，无量苦恼。展转其中，世世累劫，无有出期，难得解脱，痛不可言。是为五大恶五痛五烧，勤苦如是。譬如大火焚烧人身，人能于中一心制意，端身正念，言行相副，所作至诚，所语如语，心口不转，独作诸善，不为众恶，身独度脱，获其福德度世上天泥洹之道，是为五大善也。’
佛告弥勒：‘吾语汝等，是世五恶，勤苦若此。五痛五烧，展转相生，但作众恶，不修善本，皆悉自然入诸恶趣，或其今世先被殃病，求死不得，求生不得，罪恶所招，示众见之。身死随行，入三恶道，苦毒无量，自相燋然，至其久后，共作怨结，从小微起，遂成大恶。皆由贪著财色，不能施惠，痴欲所迫，随心思想，烦恼结缚，无有解已。厚己诤利，无所省录。富贵荣华，当时快意。不能忍辱，不务修善。威势无几，随以磨灭。身坐劳苦，久后大剧。天道弛张，自然纠举，纲维罗网，上下相应，茕茕忪忪，富入其中。古今有是，痛哉可伤！’
佛语弥勒：‘世间如是，佛皆哀之。以威神力，摧灭众恶，悉令就善。弃捐所思。奉持经戒，受行道法，无所违失，终得度世泥洹之道。’
佛言：‘汝今诸天人民，及后世人，得佛经语，当熟思之，能于其中，端心正行。主上为善，率化其下，转相敕令，各自端守。尊圣敬善，仁慈博爱。佛语教诲，无敢亏负。当求度世，拔断生死众恶之本，当离三涂无量忧怖苦痛之道。汝等于是广植德本，布恩施惠，勿犯道禁。忍辱精进，一心智慧。转相教化，为德立善。正心正意，斋戒清净，一日一夜，胜在无量寿国为善百岁。所以者何？彼佛国土，无为自然，皆积众善，无毛发之恶。于此修善，十日十夜，胜于他方诸佛国中为善千岁。所以者何？他方佛国，为善者多，为恶者少，福德自然，无造恶之地。唯此间多恶，无有自然，勤苦求欲，转相欺殆，心劳形困，饮苦食毒，如是恶务，未尝宁息。
‘吾哀汝等天人之类，苦心诲喻，教令修善。随宜开导，授与经法，莫不承用。在意所愿，皆令得道。佛所游履，国邑丘聚，靡不蒙化。天下和顺、日月清明。风雨以时，灾厉不起。国丰民安，兵戈无用。崇德兴仁，务修礼让。’
佛言：‘我哀愍汝等诸天人民，甚于父母念子。今我于此世作佛，降化五恶，消除五痛，绝灭五烧，以善攻恶，拔生死之苦。令获五德，升无为之安。吾去世后，经道渐灭，人民谄伪，复为众恶。五烧五痛，还如前法。久后转剧，不可悉说，我但为汝略言之耳。’
佛语弥勒：‘汝等各善思之，转相教诫，如佛经法，无得犯也。’于是弥勒菩萨，合掌白言：‘佛所说甚善，世人实尔。如来普慈哀怨，悉令度脱，受佛重诲，不敢违失。’
佛告阿难：‘汝起，更整衣服，合掌恭敬，礼无量寿佛。十方国土诸佛如来，常共称扬赞叹彼佛，无著无碍。’
于是阿难起整衣服，正身西面，恭敬合掌，五体投地，礼无量寿佛。白言：‘世尊，愿见彼佛安乐国土，及诸菩萨声闻大众。’说是语已，即时无量寿佛，放大光明，普照一切诸佛世界。金刚围山、须弥山王、大小诸山，一切所有，皆同一色。譬如劫水弥满世界，其中万物沉没不现，滉漾浩汗，唯见大水，彼佛光明，亦复如是。声闻菩萨，一切光明，皆悉隐蔽，唯见佛光，明耀显赫。尔时，阿难即见无量寿佛，威德巍巍，如须弥山王，高出一切诸世界上，相好光明，靡不照耀。’此会四众，一时悉见；彼见此土，亦复如是。
尔时，佛告阿难及慈氏菩萨：‘汝见彼国，从地已上，至净居天，其中所有微妙严净自然之物，为悉见不？’阿难对曰：‘唯然己见。’
‘汝宁复闻无量寿佛大音宣布一切世界化众生不？’阿难对曰：‘唯然已闻。’
‘彼国人民，乘百千由旬七宝宫殿，无所障碍，遍至十方供养诸佛，汝复见不？’对曰：‘己见。’
‘彼国人民有胎生者，汝复见不？’对曰：‘己见。其胎生者，所处宫殿，或百由旬，或五百由旬，各于其中受诸快乐，如忉利天，亦皆自然。’
尔时慈氏菩萨白佛言：‘世尊！何因何缘，彼国人民，胎生化生？’佛告慈氏：‘若有众生，以疑惑心，修诸功德，愿生彼国，不了佛智、不思议智、不可称智、大乘广智、无等无伦最上胜智。于此诸智，疑惑不信；然犹信罪福，修习善本，愿生其国。此诸众生，生彼宫殿，寿五百岁，常不见佛，不闻经法，不见菩萨声闻圣众。是故于彼国土，谓之胎生。若有众生，明信佛智，乃至胜智，作诸功德，信心回向，此诸众生，于七宝华中，自然化生，跏趺而坐，须臾之顷，身相光明，智慧功德，如诸菩萨具足成就。复次，慈氏！他方诸大菩萨，发心欲见无量寿佛，恭敬供养，及诸菩萨声闻圣众。彼菩萨等，命终得生无量寿国，于七宝华中，自然化生。弥勒当知！彼化生者，智慧胜故；其胎生者，皆无智慧，于五百岁中，常不见佛，不闻经法，不见菩萨诸声闻众，无由供养于佛，不知菩萨法式，不得修习功德。当知此人，宿世之时，无有智慧，疑惑所致。’
佛告弥勒：‘譬如转轮圣王，有七宝牢狱，种种庄严，张设床帐，悬诸缯盖。若有诸小王子，得罪于王，辄内彼狱中，系以金锁。供养饭食衣服床蓐，华香伎乐，如转轮王，无所乏少。于意云何？此诸王子，宁乐彼处不？’对曰：‘不也！但种种方便，求诸大力，欲自勉出。’佛告弥勒：‘此诸众生，亦复如是。以疑惑佛智故，生彼七宝宫殿，无有刑罚，乃至一念恶事。但于五百岁中，不见三宝，不得供养修诸善本，以此为苦。虽有余乐，犹不乐彼处。若此众生，识其本罪，深自悔责，求离彼处，即得如意，往诸无量寿佛所，恭敬供养，亦得遍至无量无数诸余佛所，修诸功德。弥勒当知！其有菩萨，生疑惑者，为失大利，是故应当明信诸佛无上智慧。’
弥勒菩萨白佛言：‘世尊！于此世界，有几所不退菩萨，生彼佛国？’佛告弥勒：‘于此世界，有六十七亿不退菩萨，往生彼国。一一菩萨，已曾供养无数诸佛，次如弥勒者也。诸小行菩萨，及修习少功德者，不可称计，皆当往生。’
佛告弥勒：‘不但我刹诸菩萨等，往生彼国。他方佛土，亦复如是。其第一佛，名曰远照，彼有百八十亿菩萨，皆当往生。其第二佛，名曰宝藏，彼有九十亿菩萨，皆当往生。其第三佛名曰无量音，彼有二百二十亿菩萨，皆当往生。其第四佛名曰甘露味，彼有二百五十亿菩萨，皆当往生。其第五佛，名曰龙胜，彼有十四亿菩萨，皆当往生。其第六佛名曰胜力，彼有万四千菩萨，皆当往生。其第七佛，名曰师子，彼有五百亿菩萨，皆当往生。其第八佛，名曰离垢光，彼有八十亿菩萨，皆当往生。其第九佛，名曰德首，彼有六十亿菩萨，皆当往生。其第十佛，名曰妙德山，彼有六十亿菩萨，皆当往生。其第十一佛，名曰人王，被有十亿菩萨，皆当往生。其第十二佛，名曰无上华，彼有无数不可称计诸菩萨众，皆不退转，智慧勇猛，已普供养无量诸佛，于七日中，即能摄取百千亿劫大士所修坚固之法。斯等菩萨皆当往生。其第十三佛，名曰无畏，彼有七百九十亿大菩萨众，诸小菩萨，及比丘等，不可称计，皆当往生。’
佛语弥勒：‘不但此十四佛国中诸菩萨等，当往生也，十方世界无量佛国，其往生者，亦复如是，甚多无数。我但说十方诸佛名号，及菩萨比丘生彼国者，昼夜一劫，尚未能尽，我今为汝略说之耳。’
佛告弥勒：‘其有得闻彼佛名号，欢喜踊跃，乃至一念，当知此人，为得大利，则是具足无上功德。是故，弥勒！设有大火，充满三千大千世界，要当过此，闻是经法，欢喜信乐，受持读诵，如说修行。所以者何？多有菩萨，欲闻此经，而不能得。若有众生，闻此经者，于无上道，终不退转。是故，应当专心信受，持诵说行。吾今为诸众生，说此经法，令见无量寿佛，及其国土一切所有。所当为者，皆可求之，无得以我灭度之后，复生疑惑。当来之世，经道灭尽，我以慈悲哀愍，特留此经，止住百岁。其有众生，值斯经者，随意所愿，皆可得度。’
佛语弥勒：‘如来兴世，难值难见；诸佛经道，难得难闻；菩萨胜法，诸波罗蜜，得闻亦难；遇善知识，闻法能行，此亦为难。若闻斯经，信乐受持，难中之难，无过此难。是故我法，如是作，如是说，如是教。应当信顺，如法修行。’
尔时世尊，说此经法，无量众生，皆发无上正觉之心。万二千那由他人，得清净法眼。二十二亿诸天人民，得阿那含果。八十万比丘，漏尽意解。四十亿菩萨，得不退转。以弘誓功德而自庄严，于将来世，当成正觉。尔时三千大千世界六种震动，大光普照十方国土；百千音乐，自然而作；无量妙华，纷纷而降。
佛说经已，弥勒菩萨及十方来诸菩萨众、长老阿难、诸大声闻、一切大众，闻佛所说，靡不欢喜。
佛说阿弥陀经
姚秦三藏法师鸠摩罗什译
如是我闻。一时佛在舍卫国，祇树给孤独园。与大比丘僧，千二百五十人俱，皆是大阿罗汉，众所知识：长老舍利弗、摩诃目犍连、摩诃迦叶、摩诃迦旃延、摩诃俱絺罗、离婆多、周利槃陀伽、难陀、阿难陀、罗侯罗、憍梵波提、宾头卢颇罗堕、迦留陀夷、摩诃劫宾那、薄拘罗、阿那楼驮，如是等诸大弟子。
并诸菩萨摩诃萨：文殊师利法王子、阿逸多菩萨、乾陀诃提菩萨、常精进菩萨，与如是等诸大菩萨。
及释提桓因等，无量诸天大众俱。
尔时，佛告长老舍利弗：‘从是西方，过十万亿佛土，有世界名曰极乐，其土有佛，号阿弥陀，今现在说法。’
‘舍利弗，彼土何故名为极乐？其国众生，无有众苦，但受诸乐，故名极乐。’
‘又舍利弗。极乐国土，七重栏楯，七重罗网，七重行树，皆是四宝周匝围绕，是故彼国名为极乐。’
‘又舍利弗。极乐国土，有七宝池，八功德水，充满其中，池底纯以金沙布地。四边阶道，金、银、琉璃、玻璃合成。上有楼阁，亦以金、银、琉璃、玻璃、砗磲、赤珠、玛瑙而严饰之。池中莲花大如车轮，青色青光、黄色黄光、赤色赤光、白色白光，微妙香洁。’
‘舍利弗。极乐国土，成就如是功德庄严。’
‘又舍利弗。彼佛国土，常作天乐。黄金为地。昼夜六时，雨天曼陀罗华。其土众生，常以清旦，各以衣祴盛众妙华，供养他方十万亿佛，即以食时，还到本国，饭食经行。’
‘舍利弗。极乐国土，成就如是功德庄严。’
复次舍利弗：‘彼国常有种种奇妙杂色之鸟：白鹤、孔雀、鹦鹉、舍利、迦陵频伽、共命之鸟。是诸众鸟，昼夜六时，出和雅音。其音演畅五根、五力、七菩提分、八圣道分，如是等法。其土众生，闻是音已，皆悉念佛、念法、念僧。’
‘舍利弗。汝勿谓此鸟，实是罪报所生，所以者何？彼佛国土，无三恶道。’
‘舍利弗。其佛国土，尚无恶道之名，何况有实。是诸众鸟，皆是阿弥陀佛，欲令法音宣流，变化所作。’
‘舍利弗。彼佛国土，微风吹动诸宝行树，及宝罗网，出微妙音，譬如百千种乐，同时俱作。闻是音者，自然皆生念佛、念法、念僧之心。’
‘舍利弗。其佛国土，成就如是功德庄严。’
‘舍利弗。于汝意云何？彼佛何故号阿弥陀？’
‘舍利弗。彼佛光明无量，照十方国，无所障碍，是故号为阿弥陀。’
‘又舍利弗。彼佛寿命，及其人民，无量无边阿僧祇劫，故名阿弥陀。’
‘舍利弗。阿弥陀佛成佛已来，于今十劫。’
‘又舍利弗。彼佛有无量无边声闻弟子，皆阿罗汉，非是算数之所能知。诸菩萨众，亦复如是。’
‘舍利弗。彼佛国土，成就如是功德庄严。’
‘又舍利弗。极乐国土，众生生者，皆是阿鞞跋致，其中多有一生补处，其数甚多，非是算数所能知之，但可以无量无边阿僧祇说。’
‘舍利弗。众生闻者，应当发愿，愿生彼国，所以者何？得与如是诸上善人俱会一处。’
‘舍利弗。不可以少善根福德因缘，得生彼国。’
‘舍利弗。若有善男子善女人，闻说阿弥陀佛，执持名号，若一日、若二日，若三日，若四日，若五日，若六日，若七日，一心不乱，其人临命终时，阿弥陀佛，与诸圣众，现在其前。是人终时，心不颠倒，即得往生阿弥陀佛极乐国土。’
‘舍利弗。我见是利，故说此言。若有众生，闻是说者，应当发愿，生彼国土。’
‘舍利弗。如我今者，赞叹阿弥陀佛，不可思议功德之利。东方亦有阿鞞佛、须弥相佛、大须弥佛、须弥光佛、妙音佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。南方世界，有日月灯佛、名闻光佛、大焰肩佛、须弥灯佛、无量精进佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。西方世界，有无量寿佛、无量相佛、无量幢佛、大光佛、大明佛、宝相佛、净光佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。北方世界，有焰肩佛、最胜音佛、难沮佛、日生佛、网明佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。下方世界，有师子佛、名闻佛、名光佛、达摩佛、法幢佛、持法佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。上方世界，有梵音佛、宿王佛、香上佛、香光佛、大焰肩佛、杂色宝华严身佛、娑罗树王佛、宝华德佛、见一切义佛、如须弥山佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。于汝意云何？何故名为一切诸佛所护念经？’
‘舍利弗。若有善男子、善女人，闻是经受持者，及闻诸佛名者，是诸善男子、善女人，皆为一切诸佛之所护念，皆得不退转于阿耨多罗三藐三菩提。是故舍利弗，汝等皆当信受我语，及诸佛所说。’
‘舍利弗。若有人已发愿、今发愿、当发愿，欲生阿弥陀佛国者，是诸人等，皆得不退转于阿耨多罗三藐三菩提，于彼国土，若已生、若今生、若当生。是故舍利弗，诸善男子、善女人，若有信者，应当发愿，生彼国土。舍利弗，如我今者，称赞诸佛不可思议功德，彼诸佛等，亦称赞我不可思议功德，而作是言：“释迦牟尼佛能为甚难希有之事，能于娑婆国土，五浊恶世，劫浊、见浊、烦恼浊、众生浊、命浊中，得阿耨多罗三藐三菩提。为诸众生，说是一切世间难信之法。”’
‘舍利弗。当知我于五浊恶世，行此难事，得阿耨多罗三藐三菩提，为一切世间说此难信之法，是为甚难。’
佛说此经已，舍利弗，及诸比丘，一切世间天人阿修罗等，闻佛所说，欢喜信受，作礼而去。
姚秦三藏法师鸠摩罗什译
如是我闻。一时佛在舍卫国，祇树给孤独园。与大比丘僧，千二百五十人俱，皆是大阿罗汉，众所知识：长老舍利弗、摩诃目犍连、摩诃迦叶、摩诃迦旃延、摩诃俱絺罗、离婆多、周利槃陀伽、难陀、阿难陀、罗侯罗、憍梵波提、宾头卢颇罗堕、迦留陀夷、摩诃劫宾那、薄拘罗、阿那楼驮，如是等诸大弟子。
并诸菩萨摩诃萨：文殊师利法王子、阿逸多菩萨、乾陀诃提菩萨、常精进菩萨，与如是等诸大菩萨。
及释提桓因等，无量诸天大众俱。
尔时，佛告长老舍利弗：‘从是西方，过十万亿佛土，有世界名曰极乐，其土有佛，号阿弥陀，今现在说法。’
‘舍利弗，彼土何故名为极乐？其国众生，无有众苦，但受诸乐，故名极乐。’
‘又舍利弗。极乐国土，七重栏楯，七重罗网，七重行树，皆是四宝周匝围绕，是故彼国名为极乐。’
‘又舍利弗。极乐国土，有七宝池，八功德水，充满其中，池底纯以金沙布地。四边阶道，金、银、琉璃、玻璃合成。上有楼阁，亦以金、银、琉璃、玻璃、砗磲、赤珠、玛瑙而严饰之。池中莲花大如车轮，青色青光、黄色黄光、赤色赤光、白色白光，微妙香洁。’
‘舍利弗。极乐国土，成就如是功德庄严。’
‘又舍利弗。彼佛国土，常作天乐。黄金为地。昼夜六时，雨天曼陀罗华。其土众生，常以清旦，各以衣祴盛众妙华，供养他方十万亿佛，即以食时，还到本国，饭食经行。’
‘舍利弗。极乐国土，成就如是功德庄严。’
复次舍利弗：‘彼国常有种种奇妙杂色之鸟：白鹤、孔雀、鹦鹉、舍利、迦陵频伽、共命之鸟。是诸众鸟，昼夜六时，出和雅音。其音演畅五根、五力、七菩提分、八圣道分，如是等法。其土众生，闻是音已，皆悉念佛、念法、念僧。’
‘舍利弗。汝勿谓此鸟，实是罪报所生，所以者何？彼佛国土，无三恶道。’
‘舍利弗。其佛国土，尚无恶道之名，何况有实。是诸众鸟，皆是阿弥陀佛，欲令法音宣流，变化所作。’
‘舍利弗。彼佛国土，微风吹动诸宝行树，及宝罗网，出微妙音，譬如百千种乐，同时俱作。闻是音者，自然皆生念佛、念法、念僧之心。’
‘舍利弗。其佛国土，成就如是功德庄严。’
‘舍利弗。于汝意云何？彼佛何故号阿弥陀？’
‘舍利弗。彼佛光明无量，照十方国，无所障碍，是故号为阿弥陀。’
‘又舍利弗。彼佛寿命，及其人民，无量无边阿僧祇劫，故名阿弥陀。’
‘舍利弗。阿弥陀佛成佛已来，于今十劫。’
‘又舍利弗。彼佛有无量无边声闻弟子，皆阿罗汉，非是算数之所能知。诸菩萨众，亦复如是。’
‘舍利弗。彼佛国土，成就如是功德庄严。’
‘又舍利弗。极乐国土，众生生者，皆是阿鞞跋致，其中多有一生补处，其数甚多，非是算数所能知之，但可以无量无边阿僧祇说。’
‘舍利弗。众生闻者，应当发愿，愿生彼国，所以者何？得与如是诸上善人俱会一处。’
‘舍利弗。不可以少善根福德因缘，得生彼国。’
‘舍利弗。若有善男子善女人，闻说阿弥陀佛，执持名号，若一日、若二日，若三日，若四日，若五日，若六日，若七日，一心不乱，其人临命终时，阿弥陀佛，与诸圣众，现在其前。是人终时，心不颠倒，即得往生阿弥陀佛极乐国土。’
‘舍利弗。我见是利，故说此言。若有众生，闻是说者，应当发愿，生彼国土。’
‘舍利弗。如我今者，赞叹阿弥陀佛，不可思议功德之利。东方亦有阿鞞佛、须弥相佛、大须弥佛、须弥光佛、妙音佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。南方世界，有日月灯佛、名闻光佛、大焰肩佛、须弥灯佛、无量精进佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。西方世界，有无量寿佛、无量相佛、无量幢佛、大光佛、大明佛、宝相佛、净光佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。北方世界，有焰肩佛、最胜音佛、难沮佛、日生佛、网明佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。下方世界，有师子佛、名闻佛、名光佛、达摩佛、法幢佛、持法佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。上方世界，有梵音佛、宿王佛、香上佛、香光佛、大焰肩佛、杂色宝华严身佛、娑罗树王佛、宝华德佛、见一切义佛、如须弥山佛，如是等恒河沙数诸佛，各于其国，出广长舌相，遍覆三千大千世界，说诚实言：“汝等众生，当信是称赞不可思议功德一切诸佛所护念经。”’
‘舍利弗。于汝意云何？何故名为一切诸佛所护念经？’
‘舍利弗。若有善男子、善女人，闻是经受持者，及闻诸佛名者，是诸善男子、善女人，皆为一切诸佛之所护念，皆得不退转于阿耨多罗三藐三菩提。是故舍利弗，汝等皆当信受我语，及诸佛所说。’
‘舍利弗。若有人已发愿、今发愿、当发愿，欲生阿弥陀佛国者，是诸人等，皆得不退转于阿耨多罗三藐三菩提，于彼国土，若已生、若今生、若当生。是故舍利弗，诸善男子、善女人，若有信者，应当发愿，生彼国土。舍利弗，如我今者，称赞诸佛不可思议功德，彼诸佛等，亦称赞我不可思议功德，而作是言：“释迦牟尼佛能为甚难希有之事，能于娑婆国土，五浊恶世，劫浊、见浊、烦恼浊、众生浊、命浊中，得阿耨多罗三藐三菩提。为诸众生，说是一切世间难信之法。”’
‘舍利弗。当知我于五浊恶世，行此难事，得阿耨多罗三藐三菩提，为一切世间说此难信之法，是为甚难。’
佛说此经已，舍利弗，及诸比丘，一切世间天人阿修罗等，闻佛所说，欢喜信受，作礼而去。
Sunday, April 19, 2009
Liao-Fan’s Four Lessons
The Key To Creating One's Destiny
Introduction
Liao-Fan Yuan originally wrote Liao-Fan’s Four Lessons in the sixteenth century in China. The book was intended to teach his son, Tian-Chi Yuan, how to recognize the true face of destiny, tell good from bad, correct one’s faults and practice kind deeds. It also provided living proof of the rewards and outcomes of people who practiced kind deeds and cultivated virtue and humility. Relating from his own experience at changing destiny, Mr. Yuan himself was a living embodiment of his teachings.
After reading this wonderful book, one may feel more open and confident towards life, and at the same time, courageously compelled to follow the example of Liao-Fan in changing one’s original destiny. Liao-Fan’s Four Lessons is truly a rare book which is not only precious to an individual’s spiritual needs, but is also capable of transforming unhealthy attitudes in today’s society.
While reading, one may wonder why the Chinese placed so much emphasis on examinations. In the past, studying was held in highest regard while all other occupations were considered ‘low-class.’ The Chinese government selected its officials through a system of meritocracy. Many levels of imperial examinations were given to all who wished to take them. It was very difficult to pass these tests and one had to be very learned and talented in writing essays.
Those who did pass had the chance to advance to high government positions and live a life of wealth and prominence. People who could not pass the examinations were not recognized, regardless of how smart or capable they were otherwise. This was why many youths of that time turned to studying for the exams in hopes of a prosperous future.
Since the original work of Liao-Fan was written in classical Chinese, it tended to be hard to read and understand. In the early 1900s, Mr. Zhi-Hai Huang added a detailed commentary to the book using contemporary Chinese. His edition of Liao-Fan’s Four Lessons became very popular and benefited many people of his time. However, as time went on, even Mr. Huang’s edition became too difficult for today’s readers, so the influence of this beneficial book was greatly reduced.
In view of this sad situation, The Foundation of Liao-Fan’s Four Lessons, which is dedicated to the reorganization, editing and reprinting of the book, initially sponsored the editing of The Brief Explanation of Liao-Fan’s Four Lessons. As a result they released an updated version of Liao-Fan’s Four Lessons as an audio book. The following edition is a further re-editing of the Foundation’s initial work. We hope that everyone will learn the spirit of Liao-Fan in changing one’s destiny and creating a brighter future for oneself, society, the nation and all the people of this world.
The First Lesson: Learning to Create Destiny
Narrator: ‘Creating Destiny’ is about forming one’s fate rather than being bound by it. The Lesson of Learning to Create Destiny discusses the principle behind fate and the knowledge necessary to change it. By relating his own experiences and trials at changing destiny, Mr. Liao-Fan Yuan taught his son, Tian-Chi, not to be bound by fate, but rather to put forth his best effort in practicing kindness and eradicating wrong-doing.
One should not reject doing a kind act simply because it seems to be a minute goodness or commit a bad deed simply because it appears to be a small wrongdoing. If one practices in a proper manner, it is assured that one’s destiny can be changed. It is often said, "Refraining from all wrongdoing and practicing all forms of kindness brings about the reduction of disasters and the coming of good fortune." This is the principle behind creating one’s destiny…
Liao-Fan: My father passed away when I was young and mother persuaded me to learn medicine instead of becoming a scholar.
Mother: Learning medicine will be a good way to support yourself and to help others. Besides, having a skill, you will never have to worry about making a living and you can even become famous through your medical skills. This was always your father’s wish for you.
Liao-Fan: One day, at the Compassionate Cloud Temple, I met an elderly but distinguished looking man with a long beard. He had such a look of a sage that I immediately paid my respects to him. The old man told me…
Old Man: You are destined to become a government official. You can attain the rank of Erudite First Level Scholar next year, why aren’t you studying for the exam?
Liao-Fan: So I told him of my mother’s instructions to give up scholarly study for learning medicine. Then I asked for his name, birthplace and residence. He replied…
Old Man: My last name is Kong. I came from Yunnan Province. I have inherited the knowledge of Mr. Shao, who developed the art of prediction very well. By calculations, I am supposed to pass it on to you.
Liao-Fan: I led Mr. Kong to my home and told my mother about him. Mother told me to treat him well and said…
Mother: Since Mr. Kong is so good at predicting the future, he must also know our past. Let’s ask him and test his authenticity.
Liao-Fan: Consequently, I found Mr. Kong’s calculations to be very accurate, even in very small cases. After hearing his words of advice, I again thought about studying. I then consulted my cousin Shen-Chen. He recommended…
Cousin: My friend, Mr. Hai-Gu Yu is teaching at the home of Yo-Fu Sheng. It would be very convenient for me to take you there for boarding and studying.
Liao-Fan: This was how I became Mr. Yu’s student. Once again, Mr. Kong made a prediction for me.
Mr. Kong: As a student, you will place fourteenth in the county examination, seventy-first in the regional examination and ninth in the provincial examination.
Liao-Fan: The following year, at the three places of examination, I placed exactly as he had predicted. Then Mr. Kong calculated the predictions for my entire life.
Mr. Kong: You will pass such and such a test in such and such a year, you will become a civil servant in such a year and in such a year you will receive a promotion. Finally, you will be appointed as a magistrate in Szechwan Province. After holding that office for three and a half years, you will resign and return home. At the age of fifty-three, you will die around one o’clock in the morning on August 14th. It is a pity that you will not have a son.
Liao-Fan: I recorded and remembered all that he said. From then on, the outcome of every examination I took turned out exactly as Mr. Kong had predicted. Mr. Kong also predicted that I would be promoted only after receiving a salary in the weight of ninety-one dans and five dous of rice. However, I had received only seventy-one dans of rice when the senior educational official, Mr. Tu, recommended me for a promotion. I secretly began to doubt Mr. Kong’s predictions.
Liao-Fan: Nevertheless, the prediction turned out to be correct after all, because the recommendation was turned down by Mr. Tu’s superior, Mr. Yang. It was not until several years later when Mr. Chiu-Min Ying saw my old exam papers and exclaimed…
Mr. Ying: These five essays are as well written as reports to the Emperor! How can we bury the talents of such a great scholar?
Liao-Fan: Mr. Ying wanted the magistrate to issue an official order for me to become a candidate for ‘imperial student’ under his authority. After undergoing this eventful promotion, my calculations showed that I had received exactly ninety-one dans and five dous of rice. From then on, whether it was promotion, rank or wealth, I deeply believed that all came about in due time and that the length of one’s life is predestined.
I began to view everything in a more detached manner and ceased to seek gain and profit. After being selected as an imperial student, I was to attend the university at Beijing. During my yearlong stay at the capital, my interest in meditation grew and I often sat silently without giving rise to a single thought. I lost interest in books and did not study at all.
Before I was to enter the National University at Nanjing, I paid a visit to the enlightened Zen Master Yun-Gu at Chishia Mountain. We sat face to face in the Zen Hall for three days and nights without ever falling asleep. Master Yun-Gu questioned me saying…
Master Yun-Gu: The reason why ordinary people are unable to attain sagehood is because they have too many wandering and false thoughts running through their minds. In our three-day meditation, I have not observed the slightest wandering thought arise in you. Why is this so?
Liao-Fan: I replied, "Mr. Kong has clearly predicted the entire outcome of my life. I have seen that the time of life, death, promotion and failure are all predestined. There is no use or need for me to think about it or to desire anything. That is why you have not seen me give rise to a single wandering thought." Master Yun-Gu laughed.
Master Yun-Gu: I thought you were someone of remarkable capabilities! Now I realize you are nothing but an average, ordinary person!
Liao-Fan: Feeling confused by what he said, I asked the Master to explain.
Master Yun-Gu: An average person’s mind is forever occupied by wandering and imaginary thoughts, so naturally their life is bound by the chi of yin and yang as well as fate. We cannot deny the fact that fate exists, but only ordinary people are bound by it. Fate cannot bind those who cultivate great kindness.
Narrator: Because their virtues accrued from kind acts are so great that these acts will alter their ‘original’ destiny for the better.
Master Yun-Gu: The merits accrued can actually change their destiny from suffering to happiness, poverty to prosperity and short lives to long lives. Similarly, fate cannot bind those who commit great wrongdoing.
Narrator: When a person’s bad deeds are so great and powerful, they will cancel out the good fortune and prosperity predetermined in his original fate and his or her life can be transformed from good to bad.
Master Yun-Gu: For the past twenty years, you have lived your life according to Mr. Kong’s predictions and did not do a thing to change it. Instead, you became bound by your own fate. If you are not considered an ordinary mortal, then who is?
Liao-Fan: Taken aback, I proceeded to ask Master Yun-Gu, "According to you then, is it true that one can change one’s fate, that one can escape from it?" The Master answered…
Master Yun-Gu: We create our own fate. Good or bad fortune is also determined by ourselves. When I commit bad deeds, disasters are bound to strike. When I cultivate kindness, good fortune will naturally come my way. It says so in all the great ancient books of wisdom. In the Buddhist teachings, it is written that if one wishes for and seeks wealth, position, a son, a daughter or a long life, one can attain them. One only has to cultivate kind deeds in order to escape the control of fate. Since untruthful speech is one of the greatest offenses in Buddhist teachings, we can be assured that these are not lies. Buddhas and Bodhisattvas certainly have no reasons to deceive us.
Liao-Fan: I did not quite understand what he meant by "attaining all that one wished for" and so I asked him. Mencius once said…
Mencius: Whatever is sought for can be attained. The seeking is in oneself.
Liao Fan: This refers to inner qualities such as virtue, kindness and morality. These are all qualities we can work toward. However, when it comes to outside factors such as wealth, fame and prestige, how can we seek to attain them? Don’t these have to be granted by others in order to be achieved? The Master replied…
Master Yun-Gu: Mencius was correct, but you misinterpreted his meaning. Hui-Neng, the Sixth Patriarch of the Zen School has taught that…
Sixth Patriarch Hui-Neng: All the fields of merit are within one’s own heart. If one seeks from within, one can be in touch with all good fortunes and disasters. The outside is merely a reflection of the inside.
Master Yun-Gu: By seeking within ourselves, we cannot only attain the inner qualities of virtue, kindness and morality, but we can also attain wealth, fame and prestige.
Narrator: If wealth, fame and prestige are embodied in one’s fate, then one will attain them even without having to pursue them. If they are not, then one cannot attain them even through plotting and scheming.
Master Yun-Gu: Therefore, if one cannot reflect within one’s own heart but instead blindly seeks fame, fortune and long life from external sources, then this seeking will be in vain. Just as Mencius once said…
Mencius: In seeking, one needs to follow the right path. In attaining, one attains what destiny has entitled one to.
Narrator: Whatever is attained in the end is still part of one’s own fate.
Master Yun-Gu: If one tries to seek these qualities from the outside and even goes to the extent of committing bad deeds for them, then one will not only lose one’s inner qualities of virtue and kindness, but predetermined good fortune as well. Furthermore, wrongdoing committed in one’s greedy mind to obtain more can reduce the good fortune of one’s original fate. From this, we can see that no benefit is derived from blind seeking. What were Mr. Kung’s predictions regarding your entire life?
Liao-Fan: I told him in detail, from the placement positions in the examinations, to my appointment as an official and finally, the date of my death.
Master Yun-Gu: Do you feel you deserve imperial appointments or a son?
Liao-Fan: I reflected upon my previous deeds and attitudes in the past for a long time. Then I answered him saying, "No, I do not feel I deserve an imperial appointment or a son. Those who receive imperial appointments all have the appearance of good fortune and I do not. I do not work towards accumulating virtues to build up my good fortune, either. I am very impatient, intolerant and undisciplined, and speak without any restraint. I also have a strong sense of pride and arrogance. These are all signs of scant good fortune and non-virtue. How is it possible for me to receive an imperial appointment?"
Narrator: Next, we will see why Liao-Fan has no children. Liking cleanliness is a good thing, but it can become a problem if one becomes obsessive about cleanliness. There is an old saying, "Life springs from the dirt of the earth and water too clean often harbors no fish."
Liao-Fan: The first reason why I feel I do not deserve a son is that I am overly attached to cleanliness, resulting in the lack of thoughtfulness for others. The second reason is that…Narrator: …harmony is the cultivator of all life.
Liao-Fan: But I have a quick temper and easily become angry. The third reason is based on the principle that…
Narrator: …loving-kindness is the basis of reproduction and harshness is the root of sterility.
Liao-Fan: I overly guard my own reputation and cannot sacrifice anything for the sake of others. The fourth reason is that I talk too much which wastes a lot of chi, or energy. The fifth reason is that I also delight in drinking alcohol and that depletes my spirit.
Narrator: To remain healthy, one does not sleep during the daytime and stay up through the night.
Liao-Fan: The sixth reason I do not have a son is my habit of staying up nights, not knowing how to conserve my energy. Aside from these, I have many, many, other faults, which are too numerous to mention. Master Yun-Gu then said…
Master Yun-Gu: According to you then, there are many things in life you do not deserve, not only fame and a son!
Narrator: Both good and bad fortune are formed from one’s heart. Wise people know that everything they achieve or fail at in life are only consequences of their own actions and thoughts. Only an ignorant person assumes that all is the work of fate and destiny!
Master Yun-Gu: Those who have millions of dollars in this life must have cultivated the good fortune worthy of that amount in the past. Those who have thousands of dollars must also have good fortune, which is worthy of generating that sum. Those, who die of starvation, in fact were meant to die in that manner. We must understand that their own past thoughts and actions created the fate of these people; the karmic result today is simply the fruit of their deeds. Heaven does nothing more than punish bad beings with the suffering they deserve and reward kind ones with the good fortune they deserve.
Narrator: The following section is Master Yun-Gu’s advice to Liao-Fan, using the views of ordinary people, persuading him to cultivate virtue.
Master Yun-Gu: Bearing children is similar to bearing fruit from seeds. If the seeds are planted well, the fruits will flourish. If the seeds are not planted well, then the fruits will become malnourished. For example, if a person has accumulated enough merits and virtues for a hundred generations, then he or she will have descendants to last a hundred generations.
One who accumulates enough merits and virtues to last ten generations will then have ten generations of descendants to live out that good fortune. The same goes for three generations or two generations. For those who have no descendants at all, it is because they have not accumulated enough good merits and virtues. They may have amassed offenses instead!
Now that you recognize your own shortcomings, you can work to change and reform the misdeeds, which cause you to not have a child or become an imperial official. You would do well to cultivate virtue and tolerance and to treat others with compassion and harmony. Also, care for your health and conserve your energy and spirit.
Live as though everything of the past dissolved yesterday and all of the future begins today. If you can accomplish this, then you are a person born anew. If even our physical body is governed by the law of fate, then how can a mind of virtue and discipline not evoke a response from heaven? As said in the Tai Ja Chapter in The Chinese Book of History…
Narrator: "One may run from the decrees of heaven, but one can never escape the retribution for one’s own wrong deeds." In other words, one can alter the retribution due from past deeds, but if one continues to behave immorally, then there is no chance of avoiding disaster.
Master Yun-Gu: It is also said in the Book of Poems…
Narrator: "People should often reflect upon their own thoughts and actions to see if they accord with the ways of heaven. If one practices in this way, then good fortune will come without being sought. The choice to seek good fortune or to bring about adversity is all up to the individual."
Master Yun-Gu: Mr. Kong had predicted that you would not receive an imperial appointment or have a son. We can think of these as the decrees of heaven, but even that can still be changed. You only need to reform your improper ways, practice kind deeds and work to accumulate merits and virtues. These are your own transactions to create good fortune, no one can take it away. How is it then possible that you will not get to enjoy it?
Narrator: The I Ching, Book of Change, was written to help kind people bring about good fortune and avoid adversity.
Master Yun-Gu: If everything is predestined with no room for change, how can we improve upon our good fortune and avoid adversity? The very first chapter of The I Ching, Book of Change also said…
Narrator: "Families who often perform kind deeds will have an excess of good fortune to pass on to the next generations."
Master Yun-Gu: Do you believe in this?
Liao-Fan: I understood and believed the Master and gratefully paid my respects to him. Then I began to regret all my past wrongdoings, whether large or small, in front of the Buddha image. I wrote down my wish to pass the imperial examinations and vowed to complete three thousand meritorious deeds to show my gratitude towards ancestors, earth and heaven. Upon hearing my vow, Master Yun-Gu showed me a chart and taught me how to keep a daily record of the kind and unkind acts I committed. He told me that bad deeds could neutralize the merits I had accrued from good deeds. The Master also taught me how to recite the Jwun Ti Mantra; a way to train my mind for single-minded concentration. Only with a pure and unscattered mind could what I seek for come true. Master Yun-Gu then said…
Master Yun-Gu: It is said, "Those who are considered experts in the art of writing mantras but do not know the right way to do it will be laughed at by spirits and gods." The secret behind writing mantras is the absence of thought from start to finish. In the process of drawing, one must not give rise to a single wandering thought; even kind thoughts have to be let go of. Only under these circumstances can a mantra be successful. When one asks for or seeks something in terms of changing fate, it is important that one does it when the mind is still. In this way, wishes will be easily fulfilled.
Master Yun-Gu: Mencius stated in his "Principle of Forming Destiny" that…
Mencius: There is no difference between a long life and a short life.
Master Yun-Gu: At first glance, one would find this hard to understand. How can long life and short life be the same? In actuality, when we look within our hearts, we will find no duality, no difference. We will see everything with eyes of equality and live morally regardless of good or bad times. If one can practice accordingly, then one can master the fate of wealth and poverty. Therefore, when we are able to create and form our own destiny, it does not matter whether we are presently rich or poor.
Narrator: Just as a wealthy person would do well to not become careless in thoughts and actions because he or she is rich, a poor person would not resort to committing improper deeds due to poverty. In either case, one needs to meet one’s responsibilities and to be a virtuous person.
Master Yun-Gu: If one can practice morality regardless of conditions, then he or she will surely change a poor life into a prosperous one, and a prosperous life into an even longer lasting prosperity. One should also look upon long life and short life equally. A person who knows he or she is short-lived should not think, "I am going to die anyway, so there’s no point in being virtuous, I should steal and kill for my benefit while I can."
Narrator: Instead, one who already knows he or she has a short life to live can be even more diligent in cultivating kindness, hoping to gain a longer life next time and then perhaps the merits from practicing kindness can even lengthen the present life.
Master Yun-Gu: One who is long-lived should not think, "I have all the time in the world, it does not matter if I do something bad once in while."
Narrator: A long life does not come easily. It is to be cherished and used to cultivate even more kindness and virtue. Otherwise, we may very well use up our long life all too soon.
Master Yun-Gu: One who understands this principle, will be able to change a short life into a long life through virtuous behavior.
The issue of life and death is the most critical issue of one’s life. Therefore, long life and short life is also the most important issue to us. The same applies to wealth and poverty, good or bad reputation. The issue of long life and short life encompasses all of these.
Narrator: That is why Mencius did not need to mention the latter in his principle of creating destiny, since he had already spoken about long and short life.
Liao-Fan: Master Yun-Gu then told me about Mencius’ teaching on cultivating the self.
Master Yun-Gu: One who wishes to cultivate needs to do so daily and to be mindful of his or her conduct every moment, ensuring that no transgressions are made. As for changing one’s destiny, that depends on the accumulation of merits, seeking for a response from the heavens. When cultivating, one needs to be aware of one’s own faults and resolve to correct them just as in curing a sickness.
Perseverance is required and attainment comes when one’s practice matures and ripens. In that case, one’s destiny will most definitely change for the better. We should work toward severing all bad habits and thoughts. It would be quite an accomplishment for the true benefits of these teachings to be felt once one reaches the state of ‘no thought.’
The actions of worldly people usually follow their thoughts. Whatever has to be ‘thought’ is not considered natural. I know that you are still unable to accomplish the state of ‘no thought’, but if you practice reciting the Jwun Ti Mantra continuously, it will help you to overcome scattered thoughts. When you recite, you must not think of reciting, but recite consciously and diligently without any attachment. When the reciting becomes second nature, it will be effective.
Narrator: The essence of this practice can only be understood after one practices it.
Liao-Fan: My name used to be Shuei-Hai, which meant ‘broad learning’, but after receiving these teachings from Master Yun-Gu, I changed it to Liao-Fan, which means ‘transcending the ordinary.’ It signified my understanding of the fact that we create our destiny and that I did not wish to be like worldly people, who allowed destiny to control them.
From then on, I began to be constantly aware of my thoughts and actions. I was very cautious and careful in whatever I thought or did. Soon I felt quite different from before. In the past, I used to be careless and lived my days in distraction and had no self-discipline at all.
Now, I find myself being naturally respectful, careful and conservative in my thoughts, speech and actions. I maintain this attitude even when I am alone, for I know that there are spirits and gods everywhere who can see my every action and thought. Even when I encounter people, who dislike or slander me, I can take their insults with a patient and peaceful mind and not feel compelled to quarrel with them.
The year after I met Master Yun-Gu, I took the preliminary imperial exam in which Mr. Kong had predicted I would come in third place. Amazingly, I came in first! Mr. Kong’s predictions were beginning to lose their accuracy. He had not predicted I would pass the imperial exam at all, but that autumn, I did! None of these were part of my original destiny. Master Yun-Gu had said that…
Master Yun-Gu: Destiny can be changed.
Liao-Fan: And now I believe it more than ever! Although I had corrected many of my faults, I found that I could not wholeheartedly do the things I ought to do. Even if I did do them, it was forced and unnatural. I reflected within and found that I still had many shortcomings.
Narrator: Such as seeing an opportunity to practice kindness and not being eager enough to do it, or harboring doubts when helping others in need.
Liao-Fan: Sometimes I forced myself to act kindly, but my speech was still untamed and offensive. I found I could contain myself when sober, but after a few drinks, I would lose self-discipline and act without restraint. Although I often practiced kind deeds and accumulated merits, my faults and offenses were so numerous, they seemed to outnumber my good deeds. A lot of my time was spent vainly and without value. It took me more than ten years to complete the three thousand meritorious deeds I had vowed to do.
I was not able to dedicate the merits from these three thousand kind deeds at a temple until I returned to my hometown in the south a few years later. Then I made my second wish and that was for a son. I vowed to complete another three thousand good deeds. A few years later, your mother gave birth to you and named you Tian-Chi.
Every time I performed a kind deed, I would record it in a book. Your mother, who could not read or write, would use a goose feather dipped in ink and make a red circle on the calendar for every kind deed she did. Sometimes she gave food to the poor or bought living creatures from the marketplace to free in the wild. She recorded all of these with her circles on the calendar. At times, she could accumulate more than ten red circles in one day!
Everyday we practiced like this and in four years, the three thousand deeds were completed. Again, I made the dedications, this time in our home. On September thirteenth of that same year, I made my third wish and that was to pass the next level of the imperial examination, the Jinshr level. I also vowed to complete ten thousand meritorious deeds. After three years, I attained my wish and passed the Jinshr level. I was also made the mayor of Baodi province. While in that office, I prepared a small book to record my merits and faults, and called it The Book of Disciplining the Mind.
Narrator: The book was called Disciplining the Mind in hopes of helping him avoid selfish and improper thoughts.
Liao-Fan: From that day, I recorded all my good and bad deeds in that book and kept it on my desk. Every evening, I would burn incense and make a report of my deeds to the heavens at the little altar in the garden. Once, your mother was concerned when she saw that I had not accumulated much merit and asked…
Tian-Chi’s Mother: In the past, I was able to help you in your accumulation of kind deeds and we were able to complete the three thousand meritorious deeds. Now, you have made a vow to complete ten thousand kind deeds and there are fewer opportunities to practice them here at the government residence. How long will it be before your vow can be fulfilled?
Liao-Fan: That night, after your mother spoke these words, I dreamed of a heavenly being and told him of my difficulty in completing the ten thousand kind deeds. The heavenly being said to me…
Heavenly being: When you became mayor, you reduced the taxes on the rice fields; that was a great kind deed and that deed itself was worth ten thousand merits. Your vow is already fulfilled!
Liao-Fan: As it turned out, the farmers in Baodi province had to pay a very high tax and when I came to office, I reduced the taxes on the rice fields by nearly half. But still, I felt strange...
Narrator: …how did the heavenly being know about the tax reduction? Liao-Fan still held doubts and wondered how a single deed could be worth ten thousand merits.
Liao-Fan: Coincidentally, the Zen Master Huan-Yu was traveling from the Five-Plateau Mountains and stopped in Baodi. I invited him to the government residence, told him of my dream and asked whether it was believable. Mater Huan-Yu said…
Master Huan-Yu: When doing kind deeds, one must be true and sincere and not seek any rewards or act with falsity. If one does a kind deed with such a true and sincere heart, then one deed can indeed be worth the merits from ten thousand kind deeds. Besides, your act of reducing the taxes in this province benefits more than ten thousand people; you have relieved the suffering of heavy taxes on all these farmers. The good fortune you will gain from this act will surely be great!
Liao-Fan: Upon hearing his words, I was overwhelmed with gratitude and immediately gave all my savings for him to take back to the Five-Plateau Mountains. I asked the Master to use the money for a food offering for ten thousand monks and to dedicate the merits for me.
Mr. Kong had predicted that I would die at the age of fifty-three. However, I survived that year with no illnesses although I did not ask the heavens for a longer life. Now I am sixty-nine and I have lived sixteen more years than what was destined! The Chinese Book of History had said…
Narrator: "The way of the Heavens is not determined and neither is one’s destiny. Destiny is not set, but is only created and determined by oneself."
Liao-Fan: These are all true, and I have come to understand that both good fortune and adversity are results of one’s own doings. These are truly the words of sages and saints! If one were to say that good fortune and adversity are all determined by the heavens, then I would consider that person to be ordinary.
Tian-Chi, my son, I wonder how your life will be? In any case of destiny we should always prepare for the worst; therefore, even in times of prosperity, act as if you were not and when things are going your way, be mindful of adversity. When you are wealthy, be mindful of poverty and when loved and respected by all, remain careful and conservative. When the family is greatly respected and revered, carry yourself humbly. When your learning is broad and deep, always think of it as slight and keep it humbly within.
Narrator: If one can cultivate the mind, then virtue and morality will grow and good fortune will increase on it’s own.
Liao-Fan: When ‘mindful of the past’, we can spread the virtues of our ancestors. When ‘mindful of the present’, we can conceal the faults of our own parents. This is what Mencius called…
Mencius: Parents caring for children and children caring for parents.
Liao Fan: When ‘mindful of the nation’, we can think of how we can repay its kindness to us and when ‘mindful of the family’, we can think of how to bring about good fortune. When ‘mindful of the outside’, think of how to help those in need around us, and when ‘mindful of within’, think of how to prevent wrong thoughts and improper actions from arising.
Narrator: These six contemplations are all positive ways to cultivate good character. If one can practice accordingly, one will surely become a truly honorable person.
Liao-Fan: One needs to be able to detect one’s faults everyday in order to correct them everyday. If one is unable to detect any faults in oneself, then improvement of character is out of the question. There are many intelligent people in the world who refuse to cultivate morality and virtue, and cannot put forth diligent effort in their work. Their failures later in life are owed to a single word - laziness.
Tian-Chi, the teachings of Master Yun-Gu are truly the most worthy, profound, real and proper teachings, and I hope you will study them closely and practice them with all your effort. You must use your time wisely and not let it slip by in vain.
The Second Lesson: Ways to Reform
Narrator: How can we be free from faults when we were not born as sages or saints? Confucius once said…
Confucius: One with faults should not fear to correct them.
Narrator: After Liao-Fan spoke of the ways to create destiny, he proceeded to tell his son about the three ways to reform. First, one must feel shame; second, one must know fear; and third, one must have determination and courage. If we were mindful of correcting even the tiniest mistake, then large wrongdoings would naturally be avoided.
The Spring-Autumn Period mentioned throughout this book refers to a period in China’s history over two thousand years ago when the country was undergoing great change and turmoil.
Liao-Fan: During the Spring-Autumn Period, China was divided into several small nations. Many prestigious advisors and counselors of these nations were able to accurately predict whether a person’s future would be good or bad, disastrous or fortunate based on their observation of that person’s speech and behavior. Many of these are recorded in history books.
Usually, there are signs that signal impending danger or coming good fortune. These signs are a reflection of one’s heart. Though it is the heart from which thoughts arise, the body can fully portray a person’s character.
Narrator: For instance, if a person is kind-hearted, then his or her every gesture will indicate steadiness and solidity. If a person was mean, then his or her body would naturally portray a petty and small character.
Liao-Fan: Often a person is more fortunate when tending toward kindness and invites trouble when tending toward meanness. Worldly people often do not see what is actually going on. It is as if their vision was blurred. Since they cannot see reality, they claim that good fortune and disasters are unpredictable.
When a person is absolutely honest and truthful, one’s heart is in agreement with the heart of heaven. Therefore, when one can use this sincere attitude in interacting with people and everyday matters, good fortune will naturally follow. This means that in observing someone, we only need to pay attention to that person’s behavior. If this behavior portrays kindness, then you will know for sure in advance that good fortune is not far behind.
Narrator: On the contrary, when we see unkind behavior from a person, we will know that troubles await him or her. If one really wants to have good fortune and stay away from adversity, it is necessary to first reform one’s faults before practicing kind deeds.
Liao-Fan: There are three ways to reform one’s faults. First, one ‘feels shame’. Think of all the ancient sages and saints whose names and teachings have lasted through hundreds of generations. They were people just like us, but why is my name tarnished and my reputation ruined in just one lifetime? I find that it is because I over-indulge myself in material pleasures and have been seriously influenced my bad surroundings. I then secretly do many things I am not supposed to do, and think others will not know about it. Sometimes I disregard the nation’s laws and am not ashamed of it.
Without realizing it, I stoop lower each day until I am no different from an animal. There is nothing else in the world, which calls for more shame and remorse than behavior such as this. Mencius once said…
Mencius: Shame is the greatest and most important word in a person’s lifetime. Why? Because one who knows shame, will put forth his or her best efforts into reforming faults and will eventually attain sagehood or become a saint. One who cannot comprehend the word ‘shame’ will be unrestrained and immoral. This person will then be just like an animal.
Liao-Fan: These are really key words to reforming our faults. The second way to reform is to ‘know fear’. What are we to fear? Earth, spirits, heavens and gods all hover over our heads in observation.
Narrator: They are different from humans in that they can see everything without obstruction. Therefore, it is not easy to deceive them.
Liao-Fan: Even when my wrongdoings are done in a place where nobody is around to witness them, the earth, spirits, heavens and gods are just like a mirror, clearly reflecting all my faults. If my offense is serious, then all kinds of disasters will befall me; if the fault is minor, it will still deduct from my current good fortune. How can I not feel fear? Every moment, even when I am in an empty room, the spirits and gods watch over me very carefully and record everything. We can try covering up our wrongdoings from others…
Narrator: …but the spirits and gods can see through to our hearts and therefore they know our every action.
Liao Fan: Ultimately, we cannot deceive ourselves. We would feel embarrassed and dishonored if others happened to see our misdeeds. Therefore, how can we not be constantly cautious of our every action and be fearful of the consequences they might evoke? But there is more to it! As long as a person still has one breath left, then he or she has the chance to regret even the most serious mistakes and offenses.
Narrator: Once, a person who behaved badly during his entire lifetime felt remorse just when he was about to die. He realized his past mistakes and regretted all the bad things he had done. His heart came to a very kind thought and immediately afterwards, he passed away peacefully.
Liao-Fan: This is to say, if a person can have an overwhelming and courageous kind thought at the most important moment, then it can cleanse away hundreds of years of accumulated misdeeds. This is just like only one lamp being necessary to bring light into a valley that has been dark for a thousand years. It does not matter how long one has been committing misdeeds or if the offenses were newly made. He or she is a surpassing person as long as they are able to change!
Narrator: Though we make mistakes, it is good to correct them. But do not think it is all right to do bad things now just because we can always regret and reform later. This is definitely not allowed. If one commits a wrongdoing purposely, then the offense is even greater than before.
Liao-Fan: Besides, we are living in a tumultuous and constantly changing world. Our body, made of flesh and blood, is extremely perishable. If our next breath does not come, then this body will no longer be part of us. By then, even if we did want to reform, we would no longer have the chance to do so.
Narrator: Also, when one dies, one cannot take along any worldly possessions. Only karma stays with one’s spirit.
Liao-Fan: Therefore, when one commits a wrongdoing, one’s retribution in the physical world is a bad reputation and name, which will last for hundreds and thousands of years. Even filial children and loving grandchildren cannot cleanse one’s name. Then in one’s afterlife, one might end up in hell suffering immeasurable pain. Even the sages, saints, Bodhisattvas and Buddhas cannot help or save one from the consequences. So how can one not be fearful?
The third way to reform is that one must have ‘determination and courage’. Narrator: A person who hesitates to reform his or her faults is one who really does not want to change, but is content with what he or she can get away with.
Liao Fan: Our willpower may not be strong enough, making us afraid to change our wrongdoings. For a reform to take place, we must use all our efforts and resolve to change immediately. We should not doubt or wait to reform our faults, nor postpone our resolve to change until tomorrow or the day after.
A minor fault is like a thorn sticking into our flesh and should be quickly removed. A big fault is like a finger bitten by a poisonous snake. We must cut off that finger without hesitation to prevent the poison from spreading and taking our life.
If we can follow the three ways of shame, fear and determination to reform, then our personality will surely be transformed. Just as the sun’s rays melt a thin layer of ice in springtime, our faults will also disappear when dealt with through these three ways.
There are also three methods of practice to help us reform. First is changing through action, second is changing through reasoning and third is changing from the heart.
Narrator: Since the methods vary, so do the results of change. First, let us talk about ‘changing through action’.
Liao-Fan: For example, if I killed living beings in the past, I now vow not to kill again starting today. If I was angry and yelled at others in the past, I vow not to get angry starting today. This is how a person changes through action and refrains from repeating a wrongdoing by vowing not to do it again. However, it is a hundred times harder if we force ourselves not to do something than if we just stopped doing it naturally. If we do not uproot our faults, but merely suppress them, the faults will eventually resurface even if we have temporarily stopped committing them. Therefore, the method of changing through action cannot help us get rid of our faults permanently.
Second, let me explain ‘changing through reasoning’. We can try to reform by refraining from wrongdoings by understanding the reason and principle behind why we should not do it. In the instance of killing, we can reform through contemplating that…
Narrator: …loving all living things is a virtue of heaven. All living beings love life and are afraid to die. How can I be at peace with myself by taking another’s life to nurture my own? At times, animals were even cooked alive, such as fish or crabs. They may not have been completely slaughtered before going into the cooking pot. Such pain and suffering reach down into the bones, how can we be so cruel to these animals?
When we eat, we use all kinds of expensive and tasty things to nourish our bodies, enough to fill the whole dinner table! But once the meal is done, even the best delicacies will become body waste and be excreted. The result of our killing accomplishes nothing. Consuming vegetarian foods can nourish us just as well. Why let our stomach become a graveyard and reduce our good fortune through the violation of killing?
Liao-Fan: Think again of all the living beings with flesh and blood. Like us, they have a consciousness. We can cultivate virtue and allow these living beings to feel safe around us. How can we continue to harm them and make them hate us? If we think about it, we will naturally feel sorrow for these animals and be unable to swallow their flesh.
Another example of changing through reasoning is the person who often gets angry. They need to stop and think that everyone has his or her individual strengths and weaknesses. According to my reasoning, if I touched on someone else’s weakness, I should feel sorry for that weakness and forgive any shortcomings. If someone offends me for no reason at all, then it is that person’s problem and has nothing to do with me. There is no reason for me to get angry. I can also think that…
Narrator: …there is not a right-minded person who thinks he or she is always right, for anyone who thinks so must be a fool. There is not a learned person who blames another for being knowledgeable, because a truly learned person would be humble, only criticizing himself or herself and treating others with tolerance. Therefore, one who complains about others is not a genuine learned person.
Liao-Fan: Therefore, when things do not go the way we wish, it is because we have not cultivated our virtues and morals, and have not accumulated enough merits to move others! We should always reflect upon ourselves first and see whether we have mistreated others.
Narrator: If we practice in this way and diligently cultivate this virtue, then adversity and slander can actually become a training ground to refine our character and to fulfill our goals.
Liao-Fan: Therefore, we should be very glad to accept someone else’s criticism and teachings. What is there to be angry and complain about?
Additionally, to remain unmoved by slander is like letting a torch burn itself out in space. If we hear others slandering us and try to defend ourselves, it would be like the spring silkworm spinning its own cocoon. There was an old saying…
Narrator: "Those who tie themselves in a cocoon are looking for suffering."
Liao-Fan: Therefore, no benefit but rather harm is derived from getting angry. There are other faults and offenses we can change along the same lines. If we can understand the reasoning behind the need for reform, we will not make the same mistakes twice.
Lastly, what is meant by ‘changing from the heart’? Though a person’s faults can amount to thousands of different types, they all stem from thoughts of the mind/heart. If my mind/heart is still of thoughts, then actions will not arise and faults can be avoided. If my heart is rooted in vices such as desire, fame, profit or anger, I do not have to find ways to get rid of each fault. All we need is a sincere, kind heart and the willingness to practice kind deeds. As long as my mind/heart is virtuous and kind, then naturally it will not generate any improper thoughts.
All mistakes stem from the heart; therefore, we change from the heart. It is like getting rid of a poisonous tree. If we want to put an end to it, we uproot it altogether so it cannot grow again. Why exert ourselves to no avail by pulling out its leaves one by one and cutting it twig by twig? The best way to reform our faults is through cultivating our hearts. If we are willing to cultivate our hearts, then it is possible to purify our faults right away.
Narrator: This is because wrongdoings originate from the heart.
Liao-Fan: Purifying the heart can erase all improper and bad thoughts before they are carried out in action. If my heart is pure, I can recognize and stop an improper thought as soon as it arises. The immoral idea will disappear the moment I am conscious of it.
If I am unable to succeed at reforming a fault through changing the heart, then I will try at the level of understanding, knowing the reasons why I need to make the change. If I cannot succeed with this, then I will try to reform by changing through action and force the thought to dissipate.
The best way is by cultivating the heart and understanding the reason behind the need to change. The alternative way is forcing ourselves not to commit the wrongdoing again. Sometimes all three methods have to be used to succeed at reforming a fault.
Narrator: It is foolish to dismiss the best way, which is to reform from the heart and attach to the inferior way of reforming through action.
Liao-Fan: But even when one vows to change, assistance is needed to truly reform. We will need constant reminders from true friends who are witnesses to our actions in everyday life. As for our good and bad thoughts, we can ask the spirits and gods to be our witness.
I practice this by writing down all my faults and reporting them to the earth, spirits, heavens and gods. We also need to regret sincerely and wholeheartedly from morning to night without laxity. If we can sincerely regret from one to two weeks, then one to three months, continuing this way, then we will definitely attain results and benefits.
Narrator: What are the benefits of contrition? We may feel very much at ease and our hearts may feel light and generous. A person of low intelligence may suddenly become wise. Another might maintain a clear and relaxed mind even in a disturbing and confusing environment. We would also feel a great knowledge of everything.
We would be able to drive out all hatred upon seeing an enemy and maintain a happy attitude. We may dream of spitting out black things; a sign of expelling improper thoughts and negative energy, leaving the heart much cleaner and purer. We may also dream of the ancient sages or saints who have come to promote and help us or we may dream of flying in space without a care in the world. We may also dream of all kinds of colorful flags and ornately decorated canopies. These unusual phenomena are all indications of a successful reform and dissolving of past offenses.
Liao-Fan: However, one must not consider seeing these phenomena as a sign of perfection. Instead, one must resolve to further improve the self and put forth greater effort to reform.
During the Spring-Autumn period of China’s history, there was a high senior government official in Wei, named Bwo-Yu Chu. When he was twenty, he was already mindful of his past faults. He studied his mistakes and tried to correct them thoroughly. At the age of twenty-one, he felt he still had not completely corrected all his faults. When he was twenty-two, he felt as if twenty-one was spent dreamily, without practical improvement.
Thus, year after year, he continued to correct his faults. When he reached fifty, Bwo-Yu still felt that the past forty-nine years were full of wrongdoings.
Narrator: This was how particular our ancestors were regarding the correction of faults!
Liao-Fan: We are all just ordinary people and our mistakes are as numerous as the spines on a porcupine. Oftentimes when we look back, we do not even see our own faults. This is because we are careless and do not know how to reflect on our own actions. It is as if a cataract is growing in our eye. We become so blind that we cannot even see that we are making mistakes everyday! There are also indications when people have accumulated too many offenses and wrongdoings.
Narrator: One’s heart may feel confused and oppressed, lacking energy and spirit. One becomes extremely forgetful, full of worries and feels embarrassed and depressed upon meeting a virtuous person. One becomes displeased at hearing proper reasoning and when showing kindness to others, is in turn treated with hostility. One will constantly have nightmares where everything is upside-down and will talk incoherently and behave abnormally. These are the symptoms of those who have accumulated too many offenses and transgressions!
Liao-Fan: If we have any of the above symptoms, we can immediately gather our willpower and reform all faults. It is necessary to form a new life and not delay!
The Third Lesson: The Way to Cultivate Kindness
Narrator: The previous chapter spoke about the many ways to correct our faults in this present life, naturally assuring that a good life will not become a bad one. However, we are still unable to transform a bad life into a good one. Though we may be good and virtuous in this life, we do not know what offenses we have committed in past lives. The retribution for past misdeeds still has to be undergone. Therefore, in order to change a bad life into a good life, we not only have to reform our faults, but also have to practice all forms of kindness and build upon our virtues.
Only in this way can we rid ourselves of the karma created in the past. Once the number of our kind deeds accumulates, our bad life will naturally turn into a good life; thus, the practice of changing destiny can be proven!
Liao-Fan: The I Ching, Book of Change states…
Narrator: "Families who perform kind deeds will accumulate good fortune, which can outlast many generations."
Liao-Fan: Let me give an example. Once there was a family by the name of Yen. Before they agreed to give their daughter in marriage to the man whom later became Confucius’ father, they looked into the past deeds of the family. After finding the family to be one that practiced kindness and accumulated virtues, the Yen family felt assured that their daughter would be marrying into a family that would be prosperous with outstanding descendants. Sure enough, their daughter later gave birth to Confucius.
Liao-Fan: Confucius had once praised Shwun, an emperor of early China, on his filial piety, saying…
Confucius: Due to his great filial piety, Shwun and his ancestors will be known and respected by others. His offspring will be prominent for many, many generations.
Liao-Fan: These sayings were later proven true by history. Now I will show in some true stories that merits can be attained through performing kind deeds.
In Fukien province, there was a prominent man named Rong Yang who held a position in the imperial court as the Emperor’s teacher. His ancestors were boat people who made a living by helping people cross the river. Once, there was a storm, which lasted so long that fierce flooding washed away all the people’s houses. People, animals and goods were carried down river by the current.
Other boaters took advantage of the situation and strove to collect the floating goods. Only Rong Yang’s grandfather and great grandfather took interest in rescuing the drowning people. They did not take any of the goods that floated by. The other boaters all laughed and thought them to be very stupid. Later, when Rong Yang’s father was born, the Yang family gradually became wealthy. One day a saint disguised as a Taoist monk came to the Yang family.
Taoist Monk: Your ancestors have accumulated much merit; your offspring should enjoy wealth and prominence. There is a special place where you can build your ancestral tomb.
Liao-Fan: So they followed the Taoist’s suggestion and shortly after, Rong Yang was born. Rong Yang passed the imperial examination when he was only twenty years old and later received imperial appointments.
Narrator: The emperor even bestowed his grandfather and great grandfather with the same imperial honors. His descendants are still very prominent today.
Liao-Fan: Zi-Cheng Yang from the province of Ninpo, Chehkiang province is another example. Zi-Cheng worked as a member of the staff of the provincial courthouse. He was a kind, humane and law-abiding man. Once, the provincial magistrate punished a criminal by beating him until his blood spilled out onto the ground. The magistrate’s anger did not subside and as he was about to continue, Zi-Cheng knelt and pleaded with him to stop beating the prisoner. The magistrate said…
Magistrate: It is all right for you to plead, but how can I not be angry when this person has broken the law!
Zi-Cheng: When even those in government positions of prestige and power are corrupted and do not follow the Proper Path, how can one expect ordinary people to abide by regulations and laws? In addition, extreme beating can force an innocent suspect to plead guilty. Thus in a case like this we should be more understanding.
Liao-Fan: The magistrate was touched by Zi-Cheng’s speech and ceased the beating. Although Zi-Cheng came from a very poor family, he never took any bribes. If the prisoners were short of food, he would always take food from his own home even if it meant going hungry himself. This practice of compassion never ceased and eventually Zi-Cheng had two sons.
Narrator: The elder’s name was Shou-Chen and the younger was named Shou-Zi. Both sons became very prominent and held important government positions. Even the descendants of the Yang family remained prominent for a long time as well.
Liao-Fan: Here is another true story that happened during the Ming Dynasty. Once, an organization of bandits appeared in Fukien Province. The Emperor appointed General Hsieh to lead the imperial army to pacify them. General Hsieh wanted to make sure that innocents were not accidentally killed in the hunt for bandits.
Therefore, he managed to attain a list of those who belonged to the organization and commanded that a white flag be given secretly to those who did not belong with the bandits. They were told to place the flag on their door when the imperial army came to town and the soldiers were ordered not to harm the innocent. With this one thought of kindness, General Hsieh saved tens of thousands of people from being killed.
Narrator: Later, his son Chian Hsieh achieved first place in the imperial exams and later became an advisor to the emperor. His grandson Pei Hsieh also achieved high placement in the exams.
Liao-Fan: Another example is the Lin family from Fukien. Among their ancestors was an old lady who was very generous. Everyday she made rice balls to give to the poor and always gave as many as they asked for.
There was a Taoist monk who came everyday for three years and each time would ask for six or seven rice balls. The old lady always granted his request and never expressed any displeasure. The Taoist monk, who was actually a heavenly being who had come to test the depth of her kind heart, realized the deep sincerity of this woman’s kindness and said…
Taoist Monk: I have eaten your rice balls for three years with nothing to show my gratitude in return. Perhaps I can help you in this way; on the land behind your house, there is a good place where you can build the ancestral grave. If you are placed there in the future, the number of your descendants who will have imperial appointments will be equivalent to the number of seeds in a pound of sesame seeds.
Liao-Fan: When the old lady passed away, the Lin family followed the heavenly being’s suggestion and buried her at the designated place. The first generation after that, nine men passed the imperial exams and it continued that way for every succeeding generation.
Another example comes from the father of an imperial historian whose name was Chi Feng. One winter many years ago, Chi Feng’s father was on his way to school when he encountered a person frozen in the snow. Finding the man still breathing, he quickly took off his coat to wrap around the frozen man. He carried him back home and revived him. That night he dreamed of a heavenly being who told him…
Heavenly being: You helped the dying man out of utter sincerity, this is a great virtue. I will bring the famous General Han-Chi of the Sung Dynasty to be reborn as your son.
Liao-Fan: Later the child was born and his nickname was Chi. Another example is of Ta-Jo Ying, the imperial secretary who lived in Taichou. When he was young, he used to study in remote mountain areas. At night, he often heard the sounds of ghosts and spirits but he never feared them. One day he heard a ghost say happily to another ghost…
First ghost: Ha Ha! There is a village woman whose husband left home a long time ago and has not returned. Her in-laws think that their son is dead and are forcing her to remarry. Tomorrow night she is going to commit suicide here and will replace me so I can be reborn. Ha Ha!
Narrator: The souls of those who commit suicide have to wait for another to die at the same place they did in order to leave the ghost realm and attain rebirth at a higher level.
Liao-Fan: Mr. Ying heard this and immediately set out to sell his parcel of land. He attained four lians of silver, made up a letter from the daughter-in-law’s husband and sent it to her home along with the silver. The father-in-law noticed that the letter was not in his son’s handwriting, but examined the silver and said…
Father-in-law: The letter may be a fake, but the silver’s not. Who would send us this much money? Perhaps our son is truly alive and well, and we should not force our daughter-in-law to remarry.
Liao-Fan: Therefore the daughter-in-law did not commit suicide and her husband returned home after all. Mr. Ying heard the ghosts converse again…
First ghost: Hah! Originally I was able to leave this place for rebirth, but Mr. Ying messed up my chance!
Second ghost: Why don’t you inflict some harm on him?
First ghost: No, I cannot. The gods have recognized his goodness and virtue and he is going to receive a prominent position in the future. How can I harm him?
Liao-Fan: Mr. Ying heard this and became even more diligent in practicing kindness and accumulating merits. Whenever there was a famine, he would use his own money to buy food for the poor and needy and was always eager to help those in emergencies. When things did not go his way, he always reflected within himself rather than complain of the outside conditions. Even today, his descendants are still very prominent.
There was another person, Feng-Chu Hsu, who lived in Changso, Chiangsu province, whose father was very wealthy. Whenever there was a famine, his father would donate his own grain and all the rent on the rice fields to the poor. One night he heard ghosts singing outside his home…
Ghosts: No kidding! No kidding! A person in the Hsu family is going to pass the imperial exam!
Liao-Fan: This went on for several days and sure enough, that year his son Feng-Chu passed the imperial exam. From then on, he was even more diligent in doing good deeds and accumulating merits. He often fixed bridges and took care of travelers and monks. One day he heard the ghosts sing again…
Ghosts: …No kidding! No kidding! A person in the Hsu family is going to pass an even higher level on the imperial exam!
Narrator: And sure enough, Feng-Chu passed the higher exam and became the governor of two provinces!
Liao-Fan: Another example is Kung-Shi Tu who lived in Chiashing, Chehkiang Province. Mr. Tu used to work in the courthouse and would spend nights in the prison cells, talking with the inmates. Whenever he found anyone innocent, he would write a classified report to the judge, informing him of these cases. The judge would then question the prisoners accordingly and clear the case.
Narrator: Through Mr. Tu’s effort, ten innocent people were released and all of them were extremely grateful to the judge praising his wise judgement. Soon after, Mr. Tu, who had quietly let the judge take the praise, also made a report to the Imperial Judge saying…
Mr. Tu: …if even in the Imperial City there are so many innocent imprisoned, there must be many more throughout the nation. I recommend that the Imperial Judge send investigators to check the prisons for innocent people every five years. The sentences can be reduced or canceled in order to prevent the innocent from remaining in prison.
Liao-Fan: The Imperial Judge took his request to the Emperor, who agreed to Mr. Tu’s suggestion. Mr. Tu was chosen as one of the special agents in charge of reducing sentences for those who may be innocent. One night he dreamed of a heavenly being who came to him and said…
Heavenly being: You were not supposed to deserve a son in this life, but this act of reducing prison sentences for innocent people is in line with the wishes of the heavens. You will be bestowed with three sons and they will all attain high positions.
Liao-Fan: After that, his wife gave birth to three sons who all became prominent men in society.
Another example of attaining good outcomes from practicing kindness is Ping Bao who lived in Chiashing. Ping was the youngest of the seven sons of the magistrate of Chichou, Anhui Province. He was sought into marriage by the Yuan family at Pinghu Province and was a good friend of my father. Ping Bao was very knowledgeable and talented, but he was never able to pass the exams.
Narrator: He put his time into studying the teachings of Buddhism and Taoism instead.
Liao Fan: Once, while traveling to Lake Liu, he came to a village and saw a temple in desperate need of repairs. He saw that the statue of Guan Yin Bodhisattva stood wet from the rain, which leaked through the roof. Ping took out all his money and gave it to the abbot of the temple, asking him to please use it to restore the temple. The abbot replied…
Abbot: It will be a very big project, I am afraid this amount is not enough to complete your wish.
Liao-Fan: Ping Bao then took out all his luxurious belongings and handed them to the abbot. His servant tried to persuade him into keeping his best outfit, but he refused, saying…
Ping Bao: It does not matter to me. As long as the statue of Guan Yin Bodhisattva remains undamaged, I do not care if I have to go without clothes.
Liao-Fan: The abbot, with tears in his eyes, exclaimed:
Abbot: To give up money and clothing is not a difficult deed to accomplish, but your deep sincerity is truly rare and precious to encounter!
Liao-Fan: After the temple was repaired, Ping Bao led his father over to visit and spent the night there as well. That night, Ping dreamed of the Dharma Protector of the temple, Chie-Lan, coming to thank him saying…
Chie-Lan: Since you have accumulated these merits and virtues, your children and descendants will enjoy having imperial appointments for a long time.
Liao-Fan: Later, his son and grandson both passed high exams and were appointed as imperial officials.
Another example is a person named Li-Zhi from Jiashan province. His father used to be a clerk in the provincial courthouse. Once, Li’s father learned of an innocent man who was given the death penalty. He attempted to plead this case with his superior. When the prisoner heard about this, he told his wife…
Prisoner: I am so indebted to this man who has spoken on my behalf but I have no way of showing my gratitude. Will you invite him over to our house and offer yourself in marriage? Perhaps this will please him and increase my chances to live.
Liao-Fan: The wife cried as she listened to his request, for she really did not want to do it. However, it was the only way she could help her husband in this time of need. Therefore, the next day when the clerk came to visit, she offered him wine and told him of her husband’s wishes. The clerk refused the offer of marriage, but continued with great effort to clear the case. When at last the prisoner was released, he and his wife both went to the clerk’s house to thank him. The man said…
Prisoner: One with such virtue as yours is truly rare to encounter these days, how can I show my gratitude? You do not have a son, please allow me to offer my daughter in marriage to you, this is the only way I can repay you. Please accept.
Liao-Fan: So the clerk accepted, and soon afterwards, she bore him his son, Li-Zhi. Li passed the higher level imperial exam when he was just twenty years old.
Narrator: Li’s son Gao, grandson Lu and great grandson Da-Lwun all passed high examinations and received imperial appointments.
Liao-Fan: The ten examples above all tell of the different deeds cultivated by different people. Although their actions differ, their intent was the same: to do good. If we were to examine goodness closely, we would find that there are many different kinds.
Narrator: There is real goodness and false goodness, honest goodness and crooked goodness, hidden and visible, seeming and unseeming, proper and improper, full and half, big and small, and finally, difficult and easy.
Liao-Fan: These different types of goodness each have their own reason, which are to be carefully learned and understood. If we practice kind deeds but do not learn the way to differentiate between right and wrong, we may end up doing harm instead of good. Now I will explain the different types of goodness one by one.
What is ‘real goodness and false goodness’? In the Yuan Dynasty, a group of scholars went to pay homage to Master Jung Feng on Tianmu Mountain. They asked…
First scholar: Buddhist teachings often speak of the karmic reward for good and bad, saying "It is like the shadow, following the body wherever it goes."
Narrator: This is saying that doing good will always have its rewards and doing bad will always have its punishments.
First scholar: Then why is it, that there are people who practice kind deeds, but their family and descendants are not prosperous and successful? On the other hand, there are bad and wicked people who do improper things, but their family and descendants do quite well. Where has the Law of Cause and Effect gone? Is there no standard in the Buddha’s teachings?
Liao-Fan: Master Jung Feng answered him, saying…
Master Jung-Fung: Ordinary people are blinded by worldly views, they have not cleansed their minds of impurities and cannot see with true perception. Therefore, they look upon true goodness as wrongdoings and mistake true wrongdoings as goodness. This is very common nowadays! Furthermore, these people do not blame themselves for bad perception on their part, but instead blame the heavens for their misfortunes!
Second scholar: Good is good and bad is bad. How can they be mistaken for each other?
Liao-Fan: Hearing this, Master Jung Feng asked each of them to express their thoughts on what was good and what was bad.
Third scholar: To yell at and beat others is bad, to respect and treat others in a mannerly way is good.
Master Jung-Fung: …not necessarily.
Fourth scholar: Being greedy for wealth and taking another’s money is bad, not being greedy and abiding by proper ways is good.
Master Jung-Fung: …not necessarily.
Liao-Fan: The remaining scholars all expressed their own views on what was good and what was bad, but Master Jung Feng still replied…
Master Jung-Fung: …not necessarily.
Liao-Fan: Since Master Jung Feng disagreed with all of their views on good and bad, they decided to ask the Master himself.
Scholars: So what is really considered good, and what is really considered bad?
Master Jung-Fung: To do things with the intention of bringing benefit to others is good, to do things for the sake of oneself is bad. If what we do is for the sake of benefiting another, then it does not matter if we yell at or beat that person, it is still considered good. If our intention is for self-benefit, then regardless of our appearance of respect and courtesy, it is still considered bad.
Therefore, when we practice kind deeds with the sole intention of benefiting others, this is considered benefiting the public, and if it is public, then it is real goodness. If we only think of ourselves while doing kind acts, then that is considered private benefit and that is false goodness.
When kindness springs from within the heart, it is real goodness. When we do good just for the sake of doing a good deed then it is false. In addition, when we do good without expecting anything in return, it is considered real goodness. When we practice kind deeds for some other purpose than to benefit others, it is false. Those who wish to practice true kindness need to contemplate all these differences.
Liao-Fan: What is ‘honest goodness and crooked goodness’? People nowadays often look upon an extremely conservative and nice person as good and kind. However, the ancient sages and saints have shown that they prefer those who are courageous and hold high goals for themselves.
Narrator: This is because those with courage and high goals are easier to teach and guide and will someday reach accomplishment in life, while those who are overly careful and conservative will never amount to anything.
Liao-Fan: As for those who appear to be conservative and careful in their everyday actions, they may be liked by all, but because of their weak personality, they easily go along with everything, unable to think for themselves. Sages often speak of them as thieves of virtue. From this, we can see that the viewpoint of ordinary people greatly differs from that of the sages and saints.
Narrator: What ordinary people may view as goodness, a saint may in fact proclaim to be bad. What appears to be bad to ordinary people, a saint may perceive as true kindness.
Liao-Fan: This applies to other matters as well. Earth, spirits, heavens and gods all look upon good and bad from the same viewpoint as the sages. Kind people will be rewarded for kind deeds and the wicked person will suffer for their wrongdoing. Whatever the sages perceive as right, they too see the same way. They do not view things from the same perspective, as do ordinary people.
Therefore, those who wish to accumulate merits must not be deceived and affected by the sights and sounds of the world. Instead, they need to practice with a true and humble heart, not to please others and acquire respect. One would do well to protect one’s heart from deviant and impure thoughts.
Narrator: Honest goodness comes from the thought to help all others. Crooked goodness arises from the thought of greed in wishing only to please people. Harboring love for others is being honest. Harboring thoughts of hatred and jealousy is being crooked. Honest goodness is when one is respectful and crooked goodness is when one acts without sincerity.
Liao-Fan: These are all to be carefully differentiated. What is ‘hidden goodness and visible goodness’?
Narrator: When one does something good and people know about it, it is called visible goodness. When one does something good and no one knows about it, it is called hidden virtue.
Liao-Fan: Those with hidden virtues will naturally be known by the heavens and will be rewarded. Those who practice visible goodness will be known by people and will enjoy fame.
Narrator: Fame itself is good fortune, but heaven and earth do not favor fame for heaven and earth do not favor those who seek fame.
Liao Fan: We can see that those who have great fame, but lack the virtues supporting it, will eventually encounter some kind of overwhelming adversity. A person who truly has not done any wrong but continues to be falsely accused by others will have descendants who will suddenly become prosperous and successful.
Narrator: From this, we can see how important it is to understand the minute differences between hidden and visible goodness. We cannot afford to mistake them!
Liao-Fan: In performing good deeds, there is also what seems to be goodness but is actually not and what does not appear to be goodness but actually is. These are known as ‘seeming and unseeming goodness’.
For example, in the Spring-Autumn Period, there was a country named Lu. Because there were other countries which took their citizens as slaves or servants, the country of Lu made a law which rewarded those who paid the ransom to regain the freedom of their fellow citizens. At that time, Confucius had a very rich student named Dz-Gong. Although Dz-Gong paid the ransom to free his people, he did not accept the reward for doing such a deed.
Narrator: He did it out of good intention, seeking only to help others and not for the reward money.
Liao Fan: But when Confucius heard this, he was very unhappy and scolded him saying…
Confucius: You acted wrongly in this matter. When sages and saints undertake anything, they strive to improve the social behavior, teaching people to be good and decent. One does not do something just because one feels like it. In the country of Lu, the poor outnumber the wealthy. By refusing the reward, you lead others to think that accepting the reward money is being greedy.
Thus, those who do not want to appear greedy by accepting the government’s reward will hesitate to pay ransom in the future. Only very rich people will have a chance to practice this deed. If this happens, no one will pay the ransom to free our people again.
Liao-Fan: Another student of Confucius, Dz-Lu, once saw a man drowning in the river and rescued him. Later, the man thanked him by giving him a cow as a token of gratitude. Dz-Lu accepted his gift. Confucius was happy when he heard this and said…
Confucius: In the future, people will be willing and eager to help those who are drowning in deep waters or lakes.
Liao-Fan: If we look from the view of ordinary people, Dz-Gong, who did not accept the reward money, was good. Dz-Lu, who accepted the cow, was not as good. Who would have known that Confucius would praise Dz-Lu and instead scold Dz-gong? From this, we can see that those who practice kind deeds must not only look at the present outcome…
Narrator: ...but also consider the act’s effect in the long run.
Liao Fan: One would do well to not only consider one’s own gain and loss…
Narrator: …but look to see the impact made on the public.
Liao Fan: What we do right now may be good…
Narrator: …but with the passing years, it may bring harm to others.
Liao Fan: Therefore, what seems like goodness may in fact be the opposite and what appears to be the opposite of goodness, may someday turn out to have been goodness after all. There are other examples of seeming goodness but actually is unseeming.
Narrator: There are many things that people apparently ought to do, but sometimes these things prove to be better left undone. Forgiveness is a virtue, but it cannot be used without reason and wisdom. If we easily forgive and release a criminal when he or she has not regretted and reformed, we may be letting loose a threat to society, causing more harm than good. In this case, forgiveness would be improper and the person would be best left in his or her cell.
Liao-Fan: We all need to have manners, but they are to be carried out with good sense. Overdoing courtesy to others can result in making them proud and arrogant. In this case, it would not be a good thing.
Narrator: Keeping one’s word is a virtue, but if one causes bigger trouble through keeping a small promise, then that would be considered improper.
Liao Fan: Being loving and compassionate is a wonderful trait, but if compassion is carried out by allowing anything to be done, then the spoiled person would become daring and unrestrained, causing greater harm and trouble in the future. This would be most unmerciful.
Narrator: These are all examples of what appears to be goodness but actually is not and are to be thoroughly contemplated.
Liao-Fan: What is ‘proper goodness and improper goodness’? In the Ming Dynasty, there once was a Prime Minister named Wen-Yi Lyu, who was a just and lawful man. When he grew old, he retired to his hometown where he was loved and respected by all the people. Once, a drunken villager went to his home and proceeded to insult him. Mr. Lyu was not angered by his words but instead told his servant…
Mr. Lyu: This man is drunk. Let’s not give him a hard time.
Liao-Fan: With this, he closed the door and ignored the onslaught of insults. A year later, the same man committed a grave crime and was sent to jail with the death sentence. Upon hearing this, Mr. Lyu said with great remorse…
Mr. Lyu: If I had taken him to the authorities for punishment that day when he came to insult me, perhaps this would not have happened. A little discipline then could have prevented the great harm done now and might have saved him from certain death. At that time, I was only thinking of being kind and unknowingly nurtured a defiant and disgraceful personality. Since nothing came from his deed of insulting a Prime Minister, he grew bold and went on committing crimes, which have now brought him the death penalty.
Liao-Fan: This is an example of doing something bad while having good intentions. There is also an example of those who did good when they in fact intended otherwise.
Once, a famine devastated the land and people stole food from others in broad daylight. A rich family reported these losses from the marketplace to the authorities. However, the government, not wanting to get involved, did nothing to stop the thieves. Eventually, they grew more daring and chaos was imminent. So, the rich family took the law into their own hands and proceeded to catch and punish those who stole from them. In this way, peace resumed and people no longer stole from one another. It was with selfish intentions that the rich family acted, but the result of their deeds actually greatly benefited everyone.
Narrator: Therefore, we all know that goodness is proper and wrongdoing is improper. However, there are cases where deeds done out of good intentions resulted in bad and deeds done with bad intentions resulted in good. This is saying that although the intention was proper, it resulted in the improper. This is the ‘improper within the proper.’ However, there is also the case when the improper was intended but resulted in the proper. This is called the ‘proper within the improper.’
Liao-Fan: We can all benefit from understanding this. What is ‘half goodness and whole goodness’? The I Ching, Book of Change said…
Narrator: "People who do not accumulate kind deeds will not attain good fortune. On the other hand, people who do not accumulate bad deeds will not bring about great adversity."
Liao-Fan: The accumulation of kind and bad deeds greatly determines our future. If we are diligent in doing kind deeds, it is like collecting things in a container. With diligence, it will soon be full and we will have our reward of good fortune. If we are eager in the accumulation of bad deeds and gather them with great diligence, then the container of bad will soon be full and disasters will surely occur.
If we are somewhat lazy in our collecting of either kindness or misdeeds, then the container will be left half filled and neither good fortune nor adversity will come swiftly. This is one explanation of whole goodness and half goodness.
Once there was a poor lady who went to visit a Buddhist temple and wished to make a donation. However, she was so poor that she had only two cents but she gave these to a monk. To her surprise, the temple’s abbot himself came forth to help her regret for past offenses and dedicate her merits in front of the Buddha.
Later, the same lady was chosen to enter the imperial palace and became a concubine to the emperor. Clad in her riches, the lady once again went to the temple to donate, this time bringing thousands of silver pieces to give. To her dismay, the abbot only sent another monk to help her dedicate her merits. The lady did not understand and questioned the abbot…
Lady: In the past, I only donated two cents, yet you personally helped me express my regret. Today I come with great wealth to give and you will not help me perform my dedication. Why?
Abbot: Although the amount of money you gave in the past was small, it came from a true and sincere heart. It was necessary for me to repay your sincerity by personally performing your dedications. Today, although your donation is much more, the heart of giving is not quite as true and sincere as before. Therefore, it is fitting and enough that my student performs your dedications for you.
Liao-Fan: This is an example of how thousands of silver pieces are only considered as half goodness and two cents as whole.
Another example is of Li Jung, an immortal of the Han Dynasty. He was teaching his student, Dong-Bing Lyu, the art of transforming steel into gold. They would use this gold to help the poor. Dong-Bing asked his teacher…
Dong-Bing: Will the gold ever change back to steel again?
Li Jung: After five hundred years, it will return to its original form.
Dong-Bing: In that case, I do not want to learn this art, it will harm those who possess the gold five hundred years from now.
Liao-Fan: In actuality, Li Jung was only testing the goodness of his student’s heart and happy with the results, he said…
Li Jung: To become an immortal, one must complete three thousand virtuous deeds. What you have just said came from a truly kind heart; your three thousand deeds are fulfilled!
Liao-Fan: This is another example of whole goodness and half goodness. When we perform a kind deed, it is best if we can do it out of our innermost sincerity, not seeking rewards or noting in our minds how much we have done. If we practice in this manner, then all our good deeds will reach fulfillment and success.
If, instead, we always think of the deeds we have performed, looking for a reward of some kind, then no matter how diligently we practice, even for an entire lifetime, the deeds will still be considered as half goodness.
Narrator: For example, when we donate money to the poor, we can practice what is called ‘pure donation.’ In this type of giving, we do not linger on the thought of ‘I’ who is giving; dwell on the importance of the object I am giving away; or think of who the receiver is. We are simply giving and it is out of true sincerity and respect. When we give with ‘pure donation’, then one dou of rice can bring boundless good fortune and the merit from giving one cent can wipe away the transgressions of a thousand eons.
Liao-Fan: If we always keep in mind the good we have done and expect rewards for our actions, then even a donation of two hundred thousand gold pieces would still not bear us the reward of a fully good fortune. This is another way of explaining whole goodness and half goodness.
What is ‘big goodness and small goodness’? Once there was a high ranking official named Jung-Da Wei, who was led into the spirit world to be judged for his good and bad deeds. The judge ordered his records of good and bad to be brought out. When the records arrived, Jung-Da was astounded at the courtyard full of his bad records and at the single scroll, which contained his good deeds. The official then ordered the two to be weighed. Surprisingly, the bad records, which had filled the courtyard, were lighter than the single scroll of good deeds, which was as thin as a chopstick. Jung-Da asked the judge…
Jung-Da: I am barely forty years old, how could I have committed so many wrongdoings?
Judge: When you give rise to a single thought that is improper, it is considered a bad offense there and then, it does not have to be carried out through action to be counted as a wrong. For example, when you see a pretty woman and give rise to improper thoughts, that is considered an offense.
Liao-Fan: Jung-Da then asked him what was recorded in the single scroll of good deeds, which outweighed the bad deeds. The judge replied…
Judge: Once the Emperor planned to build a great stone bridge but you proposed against the project due to the hardship and toil it would cause the tens and thousands of people needed for the work. This is a copy of your proposal to the Emperor.
Jung-Da: I did make the proposal, but the Emperor dismissed it and began the project anyway. My proposal had no effect on the matter at all. How can it bear so much weight against my numerous offenses?
Judge: Although the Emperor did not accept your suggestion, that one thought of kindness you bore for the tens and thousands of people was very great. If the Emperor had listened to you, then the good performed would have been even greater.
Liao-Fan: Therefore, when one is determined to do good for the benefit of all people, a small deed can reap great merits.
Narrator: If one thinks only about benefiting oneself, then even if many deeds of kindness are performed, the merits would still be small.
Liao-Fan: What is ‘difficult goodness and easy goodness’? The knowledgeable scholars of the past used to say…
Scholar: When one wishes to conquer one’s greed and desires, one should start with what is most difficult to overcome.
Liao-Fan: Fan-Chr, a student of Confucius, once asked his teacher how to cultivate one’s humanity to it’s fullest…
Confucius: Start with what is most difficult to practice.
Liao Fan: What Confucius meant by the most difficult, was to sever the selfish mind. One practices that by conquering what is most difficult for one to conquer. We can practice like the old teacher, Mr. Su of Chiangshi, who gave two years worth of salary to a poor family who owed money to the government. Thus he saved them from being torn apart should the husband be taken to prison.
Narrator: Another example is Mr. Jang from Herbei. Mr. Jang saw an extremely poor man who had to mortgage his wife and child, and then had no money for their redemption. If he was unable to pay for their return, the mother and child could both lose their lives.
Liao-Fan: Therefore, Mr. Jang gave his ten years of savings to the poor man so the family could be reunited.
Narrator: Such examples as Mr. Su and Mr. Jang are rare, for they gave what is most difficult to give. What others could not sacrifice, they did so willingly.
Liao-Fan: Another example is Mr. Jin from Chiangsu Province. He was old and without any sons, so his neighbor offered their young daughter in marriage to him, to give him descendants to carry on his lineage. But Mr. Jin could not bear to ruin the otherwise bright and long future of this young girl, and so refused the offer and sent her back home.
Narrator: This is another example of being able to overcome what is most difficult to conquer in oneself. Therefore, the heavens showered down good fortune, which was especially good for these three old men.
Liao-Fan: It is easier for those who have money and power to accumulate merits and virtues than for those who are poor. However, if one refuses to cultivate kindness even when it is easy and when one has the chance to do so, then it would truly be a shame. For those who are poor and without prestige, doing kind things for others is very difficult. However, if in this difficulty one can still manage to help others, then it is a great virtue and the merits gained will be boundless.
To be a moral person when interacting with others and affairs, we help whenever the opportunity presents itself. Helping others is not an easy task but there are many ways to do it. In short, the ways of helping others can be simplified into ten important categories. The first is ‘supporting the practice of kindness’.
Narrator: When we see people trying to show kindness, we can assist them and help their kindness to grow. When we see others who wish to do good but cannot accomplish it on their own, we can lend a hand and help them to succeed. This is the way we can cultivate ‘supporting the practice of kindness’.
Liao-Fan: The second category is ‘harboring love and respect’.
Narrator: We can harbor respect towards those who are more knowledgeable, older or in a higher position than we are. For those who are younger, less fortunate or of lower position, we can harbor a mind of loving care.
Liao-Fan: The third category is ‘helping others succeed’.
Narrator: When we see others who are considering whether or not to do a good deed, we can persuade them to put all their effort into doing it. When others meet with difficulties in practicing kindness, we can help think of ways to overcome the difficulty and guide them to success. We must not be jealous at the accomplishments of others nor try to sabotage their good acts.
Liao-Fan: The fourth category is ‘persuading others to practice kindness’.
Narrator: When we meet a person who is doing wrong, we can point out that doing wrong will only result in great suffering and painful retribution, and that he or she needs to avoid doing so at all costs. We can tell people who refuse to practice kindness or are only willing to practice a little kindness, that doing kind deeds will definitely have its rewards. Kindness not only has to be cultivated, but also is to be cultivated constantly and on a large scale.
Liao-Fan: The fifth category is ‘helping those in desperate need’.
Narrator: Most people tend to give when there is no need to give and do not give when there really is a need. When we meet people who are in great difficulties, emergencies or dangers, we can lend them a hand and assist them in whatever way we can to help them out of their difficulties. The merits accrued from helping others in times of desperate need are boundless. However, one must not become proud and conceited because of doing such deeds.
Liao-Fan: The sixth category is ‘developing public projects for the greater benefit of the people.’
Narrator: Projects, which will bring great benefit to the public, usually have to be performed by those with great influence and power. If a person has this capacity, such as rebuilding the water system or assisting a disaster area, then it ought to be done for the benefit of the public. Those without such influence and power can do great deeds, too. For example, when one sees a small leak in a dam, one can use pebbles and dirt to stop the water and prevent disastrous flooding. Though this act may be small, the effect will not go unnoticed.
Liao-Fan: The seventh category is ‘giving through donation.’
Narrator: People of this world love, seek and even die for money. Who is actually willing to help others by giving their own money away? When we recognize the difficulty involved in donation, we can come to appreciate the rarity of the person who is willing to give to help others in need. This person is even greater in the eyes of the poor.
According to the Law of Cause and Effect, "those who give will in turn receive", and "those who refuse to give will not receive." When we cultivate one share of kindness, we will receive one share of good fortune, there is no need to worry about having nothing left when we give to help others.
Liao-Fan: The eighth category is ‘protecting the proper teachings.’
Narrator: We must be able to differentiate between proper teachings and deviant teachings. Deviant teachings do great harm to people’s minds and hearts and naturally are to be avoided at all costs. On the other hand, teachings with proper wisdom and views, such as Confucianism, Buddhism, the Ten Commandments, etc., which promote kindness and goodness in society, are to be supported.
Almost every culture has these basic proper teachings. If one happens to see others in the act of destroying such proper teachings, one must put forth every effort to protect and uphold these teachings.
Liao-Fan: The ninth category is ‘respecting our elders.’
Narrator: Anyone who is deeply learned, knowledgeable, has high prestige, or is older than us can be considered an elder and is to be highly regarded and respected.
Liao-Fan: The tenth category is ‘loving and cherishing all living things.’
Narrator: We should feel sympathy for all living creatures, even the tiny ants, who know of suffering and are afraid to die. How can we kill and eat living beings and not feel the least bit sorry?
Liao Fan: Some people even say that these things were meant for human consumption…
Narrator: …but there is no logic in this argument and it is only an excuse for those who desire to eat meat.
Liao-Fan: I have only explained the above ten categories in summary, now I will explain each in detail and give examples. What does ‘supporting the practice of kindness’ mean?
In the Yu Dynasty, there once was an emperor by the name of Shwun. One day, before he became emperor, Shwun was watching some fishermen on Lake Leize. He noticed that all the younger and stronger fishermen took the spots where the water was deep and the fish were abundant, while the older and weaker fishermen were left with the rapids and shallow water, where there were very few fish.
When Shwun saw this situation, he felt sympathy for the older and weaker fishermen and thought of a way to turn the situation around. He decided to join in the fishing party to set an example for the others. Whenever he saw fishermen plunder good fishing spots, he would conceal their faults and never even spoke of their selfishness. When he saw those who were humble and yielding, he praised them everywhere he went and even followed their humble and polite ways. Shwun stayed and fished like this for a whole year until the other fishermen got into the habit of yielding good fishing spots to others.
Narrator: This story of Shwun is only an example to show how a person influences others through his actions and not through his speech. It is not meant to encourage people to fish, because fishing is an act of killing. Please refrain from sports, which take the lives of others.
Liao-Fan: A wise and intelligent man such as Shwun could have easily influenced others with a few words of advice. Why didn’t he just say something instead of personally joining the gathering?
Narrator: Shwun did not want to use words, but preferred to set an example for others through his actions. Shwun wanted those fishermen to feel ashamed of their own selfish behavior and change on their own accord. This shows how deep and sincere Shwun’s wish was for others to practice kindness.
Liao-Fan: In today’s era of low morality, social breakdown and loss of proper thinking, it is most difficult to find a good standard of behavior. Therefore, when those around us have shortcomings…
Narrator: ….we do not use our good points to highlight their deficiencies.
Liao Fan: When the other person is unkind…
Narrator: …we do not use our kindness to measure or compare ourselves to them.
Liao Fan: When others are not as capable as we are…
Narrator: …we do not purposely surpass them with our abilities.
Liao Fan: Even when we are intelligent and competent, these skills are to be kept hidden and not boasted of. Instead, we then behave even more humbly than ever. We thus look upon our skills and abilities as unimportant, false and unreal. When someone makes a mistake, we tolerate it and conceal it, giving him or her a chance to reform without losing their self-respect.
When we let the person keep his or her dignity, this person will be even more careful of actions in the future. When we see strengths and kindness in others, we can learn from them, praise them and make their goodness known to others. In daily life, we can refrain from speaking and acting with selfish intentions, but instead seek to benefit society and the public. We can make beneficial laws and regulations for the public to follow.
Narrator: These are the qualities of a great person, who thinks of the public welfare as more important than his or her own.
Liao-Fan: What is meant by ‘harboring love and respect for others’? Sometimes it is hard to tell from appearance whether one is an honorable person or a fraud, since frauds can pretend to be honorable. The difference lies in their intentions. An honorable person’s intentions are good while a fraud’s intentions are bad. There is a great distance between the two and they are as different as black and white. Mencius said that…
Mencius: The difference between truly honorable people and ordinary people lies in their intentions.
Liao-Fan: A truly honorable person’s heart is only filled with love and respect for others. There are thousands of different types of people in this world, some close to us, some strangers, some in high positions and some in low, some smart while others are not, and some virtuous and some corrupt, but nevertheless, they are our fellow humanity.
They are like us, alive with flesh and blood and with feelings. There is not a single person whom I should hate or disrespect. When our hearts are full of love and respect for others, it is the same as if our heart is full of love and respect for the saints and sages. When we understand others, it is the same as if we understand the saints and sages. Why?
Narrator: Because all the saints and sages want the people on this earth to lead happy and productive lives.
Liao-Fan: Therefore, if we can love and respect people and help them to be peaceful and happy, we are doing the job of a sage or a saint.
What does ‘helping others to succeed’ mean? If we cast away raw jade, then this stone would be like any other worthless stone.
Narrator: But if we were to carve and polish it, it could be transformed into a priceless jewel.
Liao Fan: It is the same with people. A person needs to be taught and guided, just as jade needs to be carved and polished. When we see people whom we feel have good potential for doing a good deed or working towards a proper goal, we can guide, support, praise and encourage them, helping them succeed in their endeavors.
If another ever wrongly accuses them, we can try to clear their name and share their burden of slander. Only when we have helped them stand on their feet and be a part of good society will we have fulfilled our responsibility in helping others to succeed.
Most people dislike those who are different from them, such as a fraud versus an honorable person and a bad person versus a good person. In villages, there are usually more bad people than virtuous ones.
Narrator: Since there are always more bad people around, good people are often taken advantage of. Therefore good people often has a hard time standing on their own.
Liao Fan: Frankness and modesty are the usual characteristics of good people. They usually do not care much for their appearance. On the other hand, an average uneducated person often only pays attention to another’s appearance. They like to gossip and make accusations; so, striving to do good turns out to be quite a challenge. A good person can easily be wrongly accused. When this happens, it is entirely up to the goodness and virtue of an elder to correct the actions of those who are bad and guide them back to the right track.
Narrator: It is also up to these elders to protect and help those who are good and need to stand on their own. Those who can preserve good and be rid of wrongdoings achieve the highest merit.
Liao-Fan: What is meant by ‘persuading others to practice kindness’? We all have a conscience, but chasing after wealth and fame has kept us constantly busy and forgetful of our good conscience. We have become willing to stoop very low, as long there is something to be gained from it. When a friend is about to ignore his or her good conscience to do something unworthy, we can remind and warn this friend, hoping to wake him or her from this muddled state of mind.
Narrator: It is like waking up someone when they are having a nightmare, it is up to us shake them into reality. When a person is undergoing a long spell of depression, we can pull this person out of it and help to clear his or her mind.
Liao Fan: We are most virtuous if we can treat our friends with such kindness. A scholar named Han once said…
Scholar Han: By word of mouth, one can only persuade and influence another momentarily. It is easily forgotten with the passing of time and events. No one else would have heard what we have said. If we can persuade and influence others through written works, our words can be passed on for hundreds of generations around the world. Therefore, writing to promote virtue is an act of great speech and is a most virtuous deed.
Liao-Fan: We can persuade others by word of mouth as well as by writing books to promote virtue. Compared with the previous category of helping others to succeed, this is much more direct and obvious. However, the treatment of an illness with the right medicine sometimes proves to have special effects; therefore, we cannot give up.
Narrator: It is also important how we do it. For instance, if a person is too stubborn, we do not persuade him or her with words. If we do, then we are wasting both our words and energy. If a person is gentle and willing to listen, but we fail to persuade him or her, then we have just missed an excellent opportunity to do good.
Either way is because we are not wise enough to tell the difference. We should then reflect to see what we did wrong so the next time we will do it right and will not waste any more words nor lose another opportunity.
Liao-Fan: What is meant by ‘helping those in desperate need’? During one’s lifetime, people will often suffer from serious problems, financial troubles or separation from loved ones. If we meet someone like this, we can help that person as if we are the one who is experiencing the suffering. We immediately come to this person’s aid. If a person has been wrongly accused or convicted, we should plead for this person’s innocence as well as provide aid in any way we can. Scholar Suai once said…
Scholar Suai: It does not matter whether a favor is big or small; what counts is that it is done at a time when others need it most.
Liao-Fan: What humane words! What is meant by ‘developing public projects for the greater benefit of the people’? Small construction works are needed for villages and big construction jobs are needed for cities. Public projects are anything that need to be constructed for the public welfare…
Narrator: Such as irrigation systems for farm lands, dams, bridges, or giving food and water to those who are hungry or thirsty.
Liao Fan: Whenever we have the opportunity, we need to persuade others to do their share as well. Even when others slander or talk behind our back we should not be deterred. Do not be afraid of what others might say and do not get scared when the job becomes difficult. Do not let people’s jealousy and hatred shake our resolve to do kind deeds.
Liao-Fan: What is meant by ‘giving through donation’? In Buddhism, giving is considered foremost in all practices of kindness. When one truly understands the meaning of giving and is willing to give away all worldly belongings, even to the point of donating parts from one’s own body, then this person is walking the way of the Buddha. A person who understands this principle would be willing to give away anything, even to the point of donating eyes, ears, nose, tongue, body and mind.
Narrator: For instance, in a past life, Buddha Shakyamuni offered his own body as food for a hungry tiger.
Liao Fan: One can also give away sight, sound, smell, taste, touch and Dharma. There is nothing a person cannot give away if he or she is willing.
Narrator: If a person can do this, then he is on his way to gaining purity of mind and body. He will have no worries or afflictions, just like the Buddha.
Liao Fan: When we find ourselves unable to give away everything, we can start by donating money. Worldly people treat their clothing and food as dearly as their lives. Therefore, monetary donation is most important for them.
Narrator: When we practice giving without hesitation, we can cure stinginess and at the same time help others in need.
Liao Fan: However, for many it is not an easy thing to do. It is difficult at first, but becomes more natural the more we give. From cultivating giving, peace of mind can be attained, and then there is nothing we cannot give away. This is the best way to cure a bad case of selfishness and an opportunity to change our attitudes toward money and worldly possessions.
Liao-Fan: What is meant by ‘protecting the proper teachings’?
Narrator: For millions of years, proper teachings have been a standard of truth and a spiritual guide for all living beings.
Liao Fan: If we do not have good strong beliefs, how can we join in and support the interaction of heaven and earth? How can people of all walks of life succeed in their endeavors without a standard to live by? How would we be able to escape from delusion and life’s confinement? How would we create and arrange worldly affairs and transcend the cycle of birth and death?
Narrator: These all depend on good and proper teachings as the lighted path.
Liao Fan: Therefore, whenever we see temples, memorials of past saints or sages, pictures of sages, or Buddhist texts, we should be respectful. If they are in need of repair, we should repair and put them back in order. We can especially tell people about the teachings of the Buddha and widely spread the proper teachings. We can let others know of its value, in this way we are also showing our gratitude towards the sages and the Buddhas. We need to do all we can to reach this goal.
Liao-Fan: What is meant by ‘respecting our elders’? It is making an extra effort in showing our attention and respect towards parents, elder siblings, the governor, our superiors or any elders of high virtue, prestige and learning.
Narrator: When taking care of parents at home, we are to do it with love in our hearts and a gentle, accommodating appearance. We should not raise our voice but maintain a peaceful bearing. As we cultivate these virtues, they will become a part of us and we will change into a mild-mannered person. This is the way we can touch the hearts of heaven and evoke a response.
Liao Fan: When carrying out deeds for our superiors or the government, we should follow the rules even when we are not obliged to. We should not try to slack off just because our superiors do not know what we are doing.
Before we convict someone of a crime, regardless of whether the crime is serious or not, we should investigate carefully and handle the case with justice. We should not abuse the power and rights given to us by our superiors.
Narrator: When one faces the emperor, one should show him the same respect as if one were facing the heavens. This is the correct behavior handed down from our ancestors. It has a direct and important effect on one’s hidden goodness.
Liao-Fan: Look at all the families who practiced loyalty and filial piety. Their descendants prosper for a long time and have bright futures. Therefore, we can follow their example and practice with caution.
Liao-Fan: What is meant by ‘loving and cherishing all living things’? A heart of compassion is what makes a good person. Mencius once said…
Mencius: A person is not human if he or she does not feel compassion.
Liao-Fan: A person in search of the virtues of mercy and kindness looks out for his or her heart of compassion. A person who wants to accumulate merits also cultivates a compassionate heart. A person with compassion is a kind, virtuous and merciful person, while one without compassion for others is unkind and without morals. It is stated in The Ethical Code of the Chu Dynasty:
Narrator: "In January, when most animals are bearing young, female species are not to be used for sacrificial purposes."
Liao-Fan: Mencius once said…
Mencius: An honorable person will not live near the kitchen.
Liao-Fan: This is to protect a compassionate heart, since a lot of slaughtering is done in the kitchen. Therefore, our ancestors did not eat meat under four circumstances. First is if they heard the killing, second is if they saw the killing, third is if the animal was raised by them and fourth is if the animal was killed for their sake. If you are not vegetarian but wish to cultivate compassion, then you can learn from our ancestors by eating less meat.
Narrator: According to the Buddha’s teachings, living beings are born as animals as a result of having accumulated bad karma in their previous lives. After they pay their debt in retribution, they can be born as humans again. If they are willing to cultivate they can even become Buddhas. The meat I eat today may be the flesh of a future Buddha. An animal we see today was formerly a person. It is then possible that this animal was my parent, wife, son, a relative or a friend.
Presently, I am human and they are animals. To kill and eat them would be making enemies of those I used to love. If I eat them today, in the future they may become a human again when I become an animal due to my violations of killing. In their revenge, I will have to undergo the same suffering of being killed and eaten.
When we think this way, how dare we kill? How can we swallow a piece of that flesh? Besides, even if the meat does taste good, the taste only lasts from the mouth to the throat. After we swallow, there is nothing left to taste. There is no difference between eating meat and vegetables, why would we want to kill when there is no good behind it?
Liao-Fan: Even if we cannot stop eating meat immediately, we can still try to gradually reduce our meat intake until vegetarianism is accomplished. In this way, we can reach a higher state of compassion within our heart. Also, we need to refrain from killing any living creature, even insects. Man makes silk from the cocoons of silkworms. The cocoons have to be boiled in water first, with the silkworms inside. Think about it, how many silkworms lose their lives in the process?
When we cultivate the land for farming, how many insects have to be killed? We need to be aware of the cost in lives involved in our everyday food and clothing. We kill to provide for ourselves. Therefore, we need to be conservative and value the food and clothing we have. To waste them would create the same violation as killing.
How often have we unknowingly harmed or stepped on a living creature? With a little awareness, we can prevent this from happening. Tung-Pwo Su, a great poet from the Sung Dynasty once wrote…
Tung-Pwo Su: In love of the mice, we often leave him some rice. In pitying the moth, we won’t light the lamp.
Liao-Fan: What a kind and compassionate statement! There are infinite types of goodness. I cannot mention them all. As long as we can expand on the ten previous categories, we can make them into a multitude of good deeds and virtues.
The Fourth Lesson: The Benefit of the Virtue of Humility
Narrator: The third lesson taught us the ways to accumulate kind deeds. Naturally, it would be best if people would practice kindness, but as humans, we are social beings. It is impossible not to encounter others; therefore, it is important to know the ways to improve ourselves when interacting with others.
The best way to do this is to follow the virtue of humility. Humble people in society receive support and trust from the public. If they understand the virtue of humility, they also will understand the importance of constant self-improvement. This constant self-improvement not only includes the search for higher knowledge, but also encompasses the need to be more humane, to perform better in daily duties and to improve communication with friends.
Many benefits and rewards result from behaving with an understanding of humility. This lesson focuses on the benefits of virtue and humility, proven by Liao-Fan’s own experiences. A people will greatly benefit if they can thoroughly contemplate and understand these teachings.
Liao-Fan: In The I Ching/Book of Change, the hexagram of Humility stated…
Narrator: "The law of heaven takes from those who are arrogant and benefits those who are humble. The law of earth will not allow those who are conceited or self-content to always remain that way, but will bring change to them. The humble will not wither, but shall be replenished, just as flowing water fills lower places on the ground as it passes by. The law of spirits and gods brings harm to those who are arrogant and good fortune to those who are humble. Even the laws of people despise the arrogant and like the humble."
Liao-Fan: Therefore, earth, spirits, heaven, gods and people all prefer humility to arrogance. In The I Ching, Book of Change, the sixty-four hexagrams talk about the constant changes and interactions of heaven and earth, yin and yang. The book teaches a person how to become more humane. Every hexagram contains both good and bad outcomes.
The bad outcomes of a hexagram warn people to stop doing misdeeds and to practice kind deeds. The good outcomes of a hexagram encourage people to diligently improve themselves and strive to be better. Only the Humility hexagram contains all good outcomes and no bad outcomes. The Chinese Book of History has also said…
Narrator: "One’s arrogance will bring one harm; humility will bring one benefit."
Liao-Fan: I often went to take the exams accompanied by others and every time I would meet scholars who were very poor. I noticed that before they succeeded in passing the exams and became prosperous, their faces showed such humility, peace and harmony that I felt I could almost hold that quality in my hands.
Several years ago, I took my imperial exam in Beijing. Among the ten applicants from my village, Ching-Yu Ding was the youngest and extremely humble. I told one of the applicants, Jin-Po Fay, that this young man would definitely pass the exam this year. Jin-Po Fay asked…
Jin-Po: How can you tell?
Liao-Fan: I said, "Only those who are humble are qualified to receive good fortune. My friend, look at the ten of us; is there anyone as honest, generous and never tries to come in first, as Ching-Yu? Do you see anyone who is always respectful, tolerant, careful and humble like Ching-Yu? Do you see anyone like Ching-Yu, who, when insulted, does not talk back, or who, when slandered, does not argue? Any person who can achieve such a level of humility will receive protection from the earth, spirits and heavens. There is no reason he will not become prosperous."
Narrator: Sure enough, when the test results came out, Ching-Yu Ding passed.
Liao-Fan: One year in Beijing, I was staying with my childhood friend, Kai-Zhi Fung. I noticed that he always carried himself in a humble way with a kind and accommodating appearance. He was not a bit arrogant, which was an immense change from his childhood ways. Kai-Zhi had a friend named Ji-Yen Li who was straightforward and honest. Ji-Yen often scolded him on his mistakes, but Kai-Zhi always accepted the accusations calmly without talking back.
I told him, "Just as there are signs that warn of coming misfortune, we can see that prosperity comes to those who have cultivated the cause for it. Heaven will help those whose hearts are humble. You, my friend, will definitely pass the imperial examination this year!" Later, he indeed passed the exam.
There was a young man from Santong Province named Yu-Fong Zhou who passed the first level of imperial examinations before he was even twenty. Unfortunately, try as he might, he could not pass the succeeding exams. When his father was moved to another post in the government, Yu-Fong went with him, and came to greatly admire a well-known scholar in that village named Min-Wu Chian.
Yu-Fong brought his essays to this man. He had no idea that Mr. Chian would pick up his calligraphy brush and blot out his entire essay. Not only was Yu-Fong not angry, he sincerely accepted all of Mr. Chian’s corrections and immediately changed his paper accordingly.
Narrator: A young man who could be that humble and who showed such willingness to improve himself was very rare indeed. The following year, Yu-Fong passed the imperial examination.
Liao-Fan: One year, I went to the Capital to pay my respects to the Emperor. I met a scholar named Jian-Suo Hsia who had all the qualities of a great man without a trace of arrogance. I felt the intense aura of his virtue and humility all about him.
When I returned home, I told my friend, "When heaven wants a person to prosper, it will first bestow him with wisdom. Wisdom can make a person honest and well disciplined. Heaven has already bestowed Jian-Suo with wisdom, or he could not be that gentle, kind and good. Surely, heaven will now make him prosperous." Sure enough, when the test results came out, Jian-Suo had passed the exam.
There was a scholar named Wei-Yan Chang from Jiangying who was very learned and wrote good essays. He was also very well known among many scholars. One year he took his exam at Nanjing and stayed at a Taoist temple.
When the results were posted, he found that he had not passed the exam. He became furious and loudly accused the examiner of being blind for not recognizing his obvious talents. At that time, a Taoist monk stood by smiling and Wei-Yan immediately directed his anger towards the monk. The monk said…
Monk: Your essay must not be good!
Liao-Fan: Wei-Yan got even angrier.
Wei-Yan: How do you know it is not good when you have not even read it?
Monk: I often hear people say that the most important element in writing good essays is a peaceful heart and harmonious temperament. Your loud and angry accusations just now clearly show that your mind is certainly not at peace and your temperament is violent. How could you possibly write good essays?
Liao-Fan: Wei-Yan acceded to the Taoist monk’s words and in turn asked him for his advice. The monk said…
Monk: Whether you pass or not depends on your fate. If you are destined not to pass, then no matter how good your paper is, you will still fail the exam. You yourself will have to make a few changes!
Wei-Yan: How can I change something that is predestined?
Monk: Though the power to form your destiny lies in the heavens, the right to recreate it is in yourself. As long as you are willing to do kind deeds and cultivate hidden virtues, you will receive what you ask for.
Wei-Yan: I am only a poor scholar. What good deeds can I possibly do?
Monk: Practicing kind deeds and accumulating hidden virtues all stem from the heart. As long as you constantly harbor the intent to practice kindness and accumulate virtues, your merits will be infinite and boundless! Take the virtue of humility for example, it does not cost anything; why can’t you be humble and reflect on your own essay instead of blaming the examiner for being unfair?
Liao-Fan: Wei-Yan Chang listened to the Taoist monk and from then on, suppressed his arrogant ways. He became very mindful of his own actions and tried not to make mistakes. Everyday he put forth additional effort to do more good deeds and accumulate more merits.
Three years later, he dreamed one night that he entered a very tall house and saw a book that contained all the names of the applicants who passed the exam that year. He saw many blank lines. Unable to understand what it meant, he asked the person next to him…
Wei-Yan: What is this?
Person: This book contains all the names of the applicants who passed the exam this year.
Wei-Yan: Why does it have so many blank lines?
Person: The spirits of the underworld check on the applicants every three years. Only the names of those who practice kind deeds and do not make mistakes are allowed to appear in this book. The blank lines used to bear the names of those who were supposed to pass the exam, but due to their recent offenses, their names have been erased.
Liao-Fan: Then, pointing to a line, the person said…
Person: Ah-ha, for the past three years you have been very careful and have exerted such self-control that you have not made any mistakes. Perhaps you should fill this blank. I hope you will cherish this opportunity and take care not to make any mistakes!
Narrator: Sure enough, Wei-Yan passed the exam that year and placed 105th.
Liao-Fan: From the examples given above, we know that spirits and gods are always watching our behavior.
Narrator: Therefore, we must immediately do whatever is beneficial to others and avoid doing whatever is violent, dangerous or harmful to others. These are all things I can decide for myself. As long as I harbor good intentions; refrain from wrongdoings; do not offend the earth, spirits, heavens, and gods; humble myself; am tolerant and not arrogant; then the earth, spirits, heavens and gods will constantly have compassion for me. Only then will I have a foundation for my future prosperity.
Those who are full of conceit are definitely not destined to be great. Even if they do prosper, they will not be able to enjoy their good fortune for long. Intelligent people would definitely not make themselves small and narrow-minded and refuse the good fortune they are entitled to.
Narrator: Besides, those who are humble always increase their opportunities to learn. If a person were not humble, who would want to teach him or her? In addition, humble people are always willing to learn the strengths of others. When others perform good deeds, humble people will learn and follow their examples. In this way, the kind deeds that humble people can accomplish are boundless! For those who wish to cultivate and improve upon their virtues, they especially, cannot do without the virtue of humility.
Liao-Fan: The ancients had and an old saying…
Narrator: "Those who have their hearts set on attaining success and fame, will surely attain success and fame. Those who have their hearts set on attaining wealth and position, will surely attain wealth and position."
Liao-Fan: A person who has great and far-reaching goals is like a tree having roots. A tree with roots will eventually sprout into branches, leaves and flowers. A person who has set down great and far reaching goals must be humble in every thought and try to relieve another’s burden even if the occurrence is as insignificant as a speck of dust.
Narrator: If one can reach this level of humility, one will naturally touch the hearts of earth and heaven.
Liao-Fan: Furthermore, I am the creator of my own prosperity; if I truly want to create it, I will certainly succeed. Look at the applicants who sought fame and wealth. In the beginning, they did not harbor a sincere heart; it was only a passing notion. When they fancied it, they sought it. When their interest dropped, they stopped. Mencius once told Emperor Shuan Chi…
Mencius: Your Highness has a love for music. However, your love for music is only a personal pleasure. If you can expand from the heart, which seeks personal happiness to that of sharing happiness with all your subjects and make them just as happy as you are, then, surely the nation is bound to prosper!
Liao-Fan: I think it is the same for those who are seeking to improve their lives by changing their destiny. I, for example wanted to pass the imperial exams. If people can expand the heart to diligently do kind deeds, accumulate merits, and put forth their best efforts into character improvement, then both destiny and prosperity will be theirs to create.
The Key To Creating One's Destiny
Introduction
Liao-Fan Yuan originally wrote Liao-Fan’s Four Lessons in the sixteenth century in China. The book was intended to teach his son, Tian-Chi Yuan, how to recognize the true face of destiny, tell good from bad, correct one’s faults and practice kind deeds. It also provided living proof of the rewards and outcomes of people who practiced kind deeds and cultivated virtue and humility. Relating from his own experience at changing destiny, Mr. Yuan himself was a living embodiment of his teachings.
After reading this wonderful book, one may feel more open and confident towards life, and at the same time, courageously compelled to follow the example of Liao-Fan in changing one’s original destiny. Liao-Fan’s Four Lessons is truly a rare book which is not only precious to an individual’s spiritual needs, but is also capable of transforming unhealthy attitudes in today’s society.
While reading, one may wonder why the Chinese placed so much emphasis on examinations. In the past, studying was held in highest regard while all other occupations were considered ‘low-class.’ The Chinese government selected its officials through a system of meritocracy. Many levels of imperial examinations were given to all who wished to take them. It was very difficult to pass these tests and one had to be very learned and talented in writing essays.
Those who did pass had the chance to advance to high government positions and live a life of wealth and prominence. People who could not pass the examinations were not recognized, regardless of how smart or capable they were otherwise. This was why many youths of that time turned to studying for the exams in hopes of a prosperous future.
Since the original work of Liao-Fan was written in classical Chinese, it tended to be hard to read and understand. In the early 1900s, Mr. Zhi-Hai Huang added a detailed commentary to the book using contemporary Chinese. His edition of Liao-Fan’s Four Lessons became very popular and benefited many people of his time. However, as time went on, even Mr. Huang’s edition became too difficult for today’s readers, so the influence of this beneficial book was greatly reduced.
In view of this sad situation, The Foundation of Liao-Fan’s Four Lessons, which is dedicated to the reorganization, editing and reprinting of the book, initially sponsored the editing of The Brief Explanation of Liao-Fan’s Four Lessons. As a result they released an updated version of Liao-Fan’s Four Lessons as an audio book. The following edition is a further re-editing of the Foundation’s initial work. We hope that everyone will learn the spirit of Liao-Fan in changing one’s destiny and creating a brighter future for oneself, society, the nation and all the people of this world.
The First Lesson: Learning to Create Destiny
Narrator: ‘Creating Destiny’ is about forming one’s fate rather than being bound by it. The Lesson of Learning to Create Destiny discusses the principle behind fate and the knowledge necessary to change it. By relating his own experiences and trials at changing destiny, Mr. Liao-Fan Yuan taught his son, Tian-Chi, not to be bound by fate, but rather to put forth his best effort in practicing kindness and eradicating wrong-doing.
One should not reject doing a kind act simply because it seems to be a minute goodness or commit a bad deed simply because it appears to be a small wrongdoing. If one practices in a proper manner, it is assured that one’s destiny can be changed. It is often said, "Refraining from all wrongdoing and practicing all forms of kindness brings about the reduction of disasters and the coming of good fortune." This is the principle behind creating one’s destiny…
Liao-Fan: My father passed away when I was young and mother persuaded me to learn medicine instead of becoming a scholar.
Mother: Learning medicine will be a good way to support yourself and to help others. Besides, having a skill, you will never have to worry about making a living and you can even become famous through your medical skills. This was always your father’s wish for you.
Liao-Fan: One day, at the Compassionate Cloud Temple, I met an elderly but distinguished looking man with a long beard. He had such a look of a sage that I immediately paid my respects to him. The old man told me…
Old Man: You are destined to become a government official. You can attain the rank of Erudite First Level Scholar next year, why aren’t you studying for the exam?
Liao-Fan: So I told him of my mother’s instructions to give up scholarly study for learning medicine. Then I asked for his name, birthplace and residence. He replied…
Old Man: My last name is Kong. I came from Yunnan Province. I have inherited the knowledge of Mr. Shao, who developed the art of prediction very well. By calculations, I am supposed to pass it on to you.
Liao-Fan: I led Mr. Kong to my home and told my mother about him. Mother told me to treat him well and said…
Mother: Since Mr. Kong is so good at predicting the future, he must also know our past. Let’s ask him and test his authenticity.
Liao-Fan: Consequently, I found Mr. Kong’s calculations to be very accurate, even in very small cases. After hearing his words of advice, I again thought about studying. I then consulted my cousin Shen-Chen. He recommended…
Cousin: My friend, Mr. Hai-Gu Yu is teaching at the home of Yo-Fu Sheng. It would be very convenient for me to take you there for boarding and studying.
Liao-Fan: This was how I became Mr. Yu’s student. Once again, Mr. Kong made a prediction for me.
Mr. Kong: As a student, you will place fourteenth in the county examination, seventy-first in the regional examination and ninth in the provincial examination.
Liao-Fan: The following year, at the three places of examination, I placed exactly as he had predicted. Then Mr. Kong calculated the predictions for my entire life.
Mr. Kong: You will pass such and such a test in such and such a year, you will become a civil servant in such a year and in such a year you will receive a promotion. Finally, you will be appointed as a magistrate in Szechwan Province. After holding that office for three and a half years, you will resign and return home. At the age of fifty-three, you will die around one o’clock in the morning on August 14th. It is a pity that you will not have a son.
Liao-Fan: I recorded and remembered all that he said. From then on, the outcome of every examination I took turned out exactly as Mr. Kong had predicted. Mr. Kong also predicted that I would be promoted only after receiving a salary in the weight of ninety-one dans and five dous of rice. However, I had received only seventy-one dans of rice when the senior educational official, Mr. Tu, recommended me for a promotion. I secretly began to doubt Mr. Kong’s predictions.
Liao-Fan: Nevertheless, the prediction turned out to be correct after all, because the recommendation was turned down by Mr. Tu’s superior, Mr. Yang. It was not until several years later when Mr. Chiu-Min Ying saw my old exam papers and exclaimed…
Mr. Ying: These five essays are as well written as reports to the Emperor! How can we bury the talents of such a great scholar?
Liao-Fan: Mr. Ying wanted the magistrate to issue an official order for me to become a candidate for ‘imperial student’ under his authority. After undergoing this eventful promotion, my calculations showed that I had received exactly ninety-one dans and five dous of rice. From then on, whether it was promotion, rank or wealth, I deeply believed that all came about in due time and that the length of one’s life is predestined.
I began to view everything in a more detached manner and ceased to seek gain and profit. After being selected as an imperial student, I was to attend the university at Beijing. During my yearlong stay at the capital, my interest in meditation grew and I often sat silently without giving rise to a single thought. I lost interest in books and did not study at all.
Before I was to enter the National University at Nanjing, I paid a visit to the enlightened Zen Master Yun-Gu at Chishia Mountain. We sat face to face in the Zen Hall for three days and nights without ever falling asleep. Master Yun-Gu questioned me saying…
Master Yun-Gu: The reason why ordinary people are unable to attain sagehood is because they have too many wandering and false thoughts running through their minds. In our three-day meditation, I have not observed the slightest wandering thought arise in you. Why is this so?
Liao-Fan: I replied, "Mr. Kong has clearly predicted the entire outcome of my life. I have seen that the time of life, death, promotion and failure are all predestined. There is no use or need for me to think about it or to desire anything. That is why you have not seen me give rise to a single wandering thought." Master Yun-Gu laughed.
Master Yun-Gu: I thought you were someone of remarkable capabilities! Now I realize you are nothing but an average, ordinary person!
Liao-Fan: Feeling confused by what he said, I asked the Master to explain.
Master Yun-Gu: An average person’s mind is forever occupied by wandering and imaginary thoughts, so naturally their life is bound by the chi of yin and yang as well as fate. We cannot deny the fact that fate exists, but only ordinary people are bound by it. Fate cannot bind those who cultivate great kindness.
Narrator: Because their virtues accrued from kind acts are so great that these acts will alter their ‘original’ destiny for the better.
Master Yun-Gu: The merits accrued can actually change their destiny from suffering to happiness, poverty to prosperity and short lives to long lives. Similarly, fate cannot bind those who commit great wrongdoing.
Narrator: When a person’s bad deeds are so great and powerful, they will cancel out the good fortune and prosperity predetermined in his original fate and his or her life can be transformed from good to bad.
Master Yun-Gu: For the past twenty years, you have lived your life according to Mr. Kong’s predictions and did not do a thing to change it. Instead, you became bound by your own fate. If you are not considered an ordinary mortal, then who is?
Liao-Fan: Taken aback, I proceeded to ask Master Yun-Gu, "According to you then, is it true that one can change one’s fate, that one can escape from it?" The Master answered…
Master Yun-Gu: We create our own fate. Good or bad fortune is also determined by ourselves. When I commit bad deeds, disasters are bound to strike. When I cultivate kindness, good fortune will naturally come my way. It says so in all the great ancient books of wisdom. In the Buddhist teachings, it is written that if one wishes for and seeks wealth, position, a son, a daughter or a long life, one can attain them. One only has to cultivate kind deeds in order to escape the control of fate. Since untruthful speech is one of the greatest offenses in Buddhist teachings, we can be assured that these are not lies. Buddhas and Bodhisattvas certainly have no reasons to deceive us.
Liao-Fan: I did not quite understand what he meant by "attaining all that one wished for" and so I asked him. Mencius once said…
Mencius: Whatever is sought for can be attained. The seeking is in oneself.
Liao Fan: This refers to inner qualities such as virtue, kindness and morality. These are all qualities we can work toward. However, when it comes to outside factors such as wealth, fame and prestige, how can we seek to attain them? Don’t these have to be granted by others in order to be achieved? The Master replied…
Master Yun-Gu: Mencius was correct, but you misinterpreted his meaning. Hui-Neng, the Sixth Patriarch of the Zen School has taught that…
Sixth Patriarch Hui-Neng: All the fields of merit are within one’s own heart. If one seeks from within, one can be in touch with all good fortunes and disasters. The outside is merely a reflection of the inside.
Master Yun-Gu: By seeking within ourselves, we cannot only attain the inner qualities of virtue, kindness and morality, but we can also attain wealth, fame and prestige.
Narrator: If wealth, fame and prestige are embodied in one’s fate, then one will attain them even without having to pursue them. If they are not, then one cannot attain them even through plotting and scheming.
Master Yun-Gu: Therefore, if one cannot reflect within one’s own heart but instead blindly seeks fame, fortune and long life from external sources, then this seeking will be in vain. Just as Mencius once said…
Mencius: In seeking, one needs to follow the right path. In attaining, one attains what destiny has entitled one to.
Narrator: Whatever is attained in the end is still part of one’s own fate.
Master Yun-Gu: If one tries to seek these qualities from the outside and even goes to the extent of committing bad deeds for them, then one will not only lose one’s inner qualities of virtue and kindness, but predetermined good fortune as well. Furthermore, wrongdoing committed in one’s greedy mind to obtain more can reduce the good fortune of one’s original fate. From this, we can see that no benefit is derived from blind seeking. What were Mr. Kung’s predictions regarding your entire life?
Liao-Fan: I told him in detail, from the placement positions in the examinations, to my appointment as an official and finally, the date of my death.
Master Yun-Gu: Do you feel you deserve imperial appointments or a son?
Liao-Fan: I reflected upon my previous deeds and attitudes in the past for a long time. Then I answered him saying, "No, I do not feel I deserve an imperial appointment or a son. Those who receive imperial appointments all have the appearance of good fortune and I do not. I do not work towards accumulating virtues to build up my good fortune, either. I am very impatient, intolerant and undisciplined, and speak without any restraint. I also have a strong sense of pride and arrogance. These are all signs of scant good fortune and non-virtue. How is it possible for me to receive an imperial appointment?"
Narrator: Next, we will see why Liao-Fan has no children. Liking cleanliness is a good thing, but it can become a problem if one becomes obsessive about cleanliness. There is an old saying, "Life springs from the dirt of the earth and water too clean often harbors no fish."
Liao-Fan: The first reason why I feel I do not deserve a son is that I am overly attached to cleanliness, resulting in the lack of thoughtfulness for others. The second reason is that…Narrator: …harmony is the cultivator of all life.
Liao-Fan: But I have a quick temper and easily become angry. The third reason is based on the principle that…
Narrator: …loving-kindness is the basis of reproduction and harshness is the root of sterility.
Liao-Fan: I overly guard my own reputation and cannot sacrifice anything for the sake of others. The fourth reason is that I talk too much which wastes a lot of chi, or energy. The fifth reason is that I also delight in drinking alcohol and that depletes my spirit.
Narrator: To remain healthy, one does not sleep during the daytime and stay up through the night.
Liao-Fan: The sixth reason I do not have a son is my habit of staying up nights, not knowing how to conserve my energy. Aside from these, I have many, many, other faults, which are too numerous to mention. Master Yun-Gu then said…
Master Yun-Gu: According to you then, there are many things in life you do not deserve, not only fame and a son!
Narrator: Both good and bad fortune are formed from one’s heart. Wise people know that everything they achieve or fail at in life are only consequences of their own actions and thoughts. Only an ignorant person assumes that all is the work of fate and destiny!
Master Yun-Gu: Those who have millions of dollars in this life must have cultivated the good fortune worthy of that amount in the past. Those who have thousands of dollars must also have good fortune, which is worthy of generating that sum. Those, who die of starvation, in fact were meant to die in that manner. We must understand that their own past thoughts and actions created the fate of these people; the karmic result today is simply the fruit of their deeds. Heaven does nothing more than punish bad beings with the suffering they deserve and reward kind ones with the good fortune they deserve.
Narrator: The following section is Master Yun-Gu’s advice to Liao-Fan, using the views of ordinary people, persuading him to cultivate virtue.
Master Yun-Gu: Bearing children is similar to bearing fruit from seeds. If the seeds are planted well, the fruits will flourish. If the seeds are not planted well, then the fruits will become malnourished. For example, if a person has accumulated enough merits and virtues for a hundred generations, then he or she will have descendants to last a hundred generations.
One who accumulates enough merits and virtues to last ten generations will then have ten generations of descendants to live out that good fortune. The same goes for three generations or two generations. For those who have no descendants at all, it is because they have not accumulated enough good merits and virtues. They may have amassed offenses instead!
Now that you recognize your own shortcomings, you can work to change and reform the misdeeds, which cause you to not have a child or become an imperial official. You would do well to cultivate virtue and tolerance and to treat others with compassion and harmony. Also, care for your health and conserve your energy and spirit.
Live as though everything of the past dissolved yesterday and all of the future begins today. If you can accomplish this, then you are a person born anew. If even our physical body is governed by the law of fate, then how can a mind of virtue and discipline not evoke a response from heaven? As said in the Tai Ja Chapter in The Chinese Book of History…
Narrator: "One may run from the decrees of heaven, but one can never escape the retribution for one’s own wrong deeds." In other words, one can alter the retribution due from past deeds, but if one continues to behave immorally, then there is no chance of avoiding disaster.
Master Yun-Gu: It is also said in the Book of Poems…
Narrator: "People should often reflect upon their own thoughts and actions to see if they accord with the ways of heaven. If one practices in this way, then good fortune will come without being sought. The choice to seek good fortune or to bring about adversity is all up to the individual."
Master Yun-Gu: Mr. Kong had predicted that you would not receive an imperial appointment or have a son. We can think of these as the decrees of heaven, but even that can still be changed. You only need to reform your improper ways, practice kind deeds and work to accumulate merits and virtues. These are your own transactions to create good fortune, no one can take it away. How is it then possible that you will not get to enjoy it?
Narrator: The I Ching, Book of Change, was written to help kind people bring about good fortune and avoid adversity.
Master Yun-Gu: If everything is predestined with no room for change, how can we improve upon our good fortune and avoid adversity? The very first chapter of The I Ching, Book of Change also said…
Narrator: "Families who often perform kind deeds will have an excess of good fortune to pass on to the next generations."
Master Yun-Gu: Do you believe in this?
Liao-Fan: I understood and believed the Master and gratefully paid my respects to him. Then I began to regret all my past wrongdoings, whether large or small, in front of the Buddha image. I wrote down my wish to pass the imperial examinations and vowed to complete three thousand meritorious deeds to show my gratitude towards ancestors, earth and heaven. Upon hearing my vow, Master Yun-Gu showed me a chart and taught me how to keep a daily record of the kind and unkind acts I committed. He told me that bad deeds could neutralize the merits I had accrued from good deeds. The Master also taught me how to recite the Jwun Ti Mantra; a way to train my mind for single-minded concentration. Only with a pure and unscattered mind could what I seek for come true. Master Yun-Gu then said…
Master Yun-Gu: It is said, "Those who are considered experts in the art of writing mantras but do not know the right way to do it will be laughed at by spirits and gods." The secret behind writing mantras is the absence of thought from start to finish. In the process of drawing, one must not give rise to a single wandering thought; even kind thoughts have to be let go of. Only under these circumstances can a mantra be successful. When one asks for or seeks something in terms of changing fate, it is important that one does it when the mind is still. In this way, wishes will be easily fulfilled.
Master Yun-Gu: Mencius stated in his "Principle of Forming Destiny" that…
Mencius: There is no difference between a long life and a short life.
Master Yun-Gu: At first glance, one would find this hard to understand. How can long life and short life be the same? In actuality, when we look within our hearts, we will find no duality, no difference. We will see everything with eyes of equality and live morally regardless of good or bad times. If one can practice accordingly, then one can master the fate of wealth and poverty. Therefore, when we are able to create and form our own destiny, it does not matter whether we are presently rich or poor.
Narrator: Just as a wealthy person would do well to not become careless in thoughts and actions because he or she is rich, a poor person would not resort to committing improper deeds due to poverty. In either case, one needs to meet one’s responsibilities and to be a virtuous person.
Master Yun-Gu: If one can practice morality regardless of conditions, then he or she will surely change a poor life into a prosperous one, and a prosperous life into an even longer lasting prosperity. One should also look upon long life and short life equally. A person who knows he or she is short-lived should not think, "I am going to die anyway, so there’s no point in being virtuous, I should steal and kill for my benefit while I can."
Narrator: Instead, one who already knows he or she has a short life to live can be even more diligent in cultivating kindness, hoping to gain a longer life next time and then perhaps the merits from practicing kindness can even lengthen the present life.
Master Yun-Gu: One who is long-lived should not think, "I have all the time in the world, it does not matter if I do something bad once in while."
Narrator: A long life does not come easily. It is to be cherished and used to cultivate even more kindness and virtue. Otherwise, we may very well use up our long life all too soon.
Master Yun-Gu: One who understands this principle, will be able to change a short life into a long life through virtuous behavior.
The issue of life and death is the most critical issue of one’s life. Therefore, long life and short life is also the most important issue to us. The same applies to wealth and poverty, good or bad reputation. The issue of long life and short life encompasses all of these.
Narrator: That is why Mencius did not need to mention the latter in his principle of creating destiny, since he had already spoken about long and short life.
Liao-Fan: Master Yun-Gu then told me about Mencius’ teaching on cultivating the self.
Master Yun-Gu: One who wishes to cultivate needs to do so daily and to be mindful of his or her conduct every moment, ensuring that no transgressions are made. As for changing one’s destiny, that depends on the accumulation of merits, seeking for a response from the heavens. When cultivating, one needs to be aware of one’s own faults and resolve to correct them just as in curing a sickness.
Perseverance is required and attainment comes when one’s practice matures and ripens. In that case, one’s destiny will most definitely change for the better. We should work toward severing all bad habits and thoughts. It would be quite an accomplishment for the true benefits of these teachings to be felt once one reaches the state of ‘no thought.’
The actions of worldly people usually follow their thoughts. Whatever has to be ‘thought’ is not considered natural. I know that you are still unable to accomplish the state of ‘no thought’, but if you practice reciting the Jwun Ti Mantra continuously, it will help you to overcome scattered thoughts. When you recite, you must not think of reciting, but recite consciously and diligently without any attachment. When the reciting becomes second nature, it will be effective.
Narrator: The essence of this practice can only be understood after one practices it.
Liao-Fan: My name used to be Shuei-Hai, which meant ‘broad learning’, but after receiving these teachings from Master Yun-Gu, I changed it to Liao-Fan, which means ‘transcending the ordinary.’ It signified my understanding of the fact that we create our destiny and that I did not wish to be like worldly people, who allowed destiny to control them.
From then on, I began to be constantly aware of my thoughts and actions. I was very cautious and careful in whatever I thought or did. Soon I felt quite different from before. In the past, I used to be careless and lived my days in distraction and had no self-discipline at all.
Now, I find myself being naturally respectful, careful and conservative in my thoughts, speech and actions. I maintain this attitude even when I am alone, for I know that there are spirits and gods everywhere who can see my every action and thought. Even when I encounter people, who dislike or slander me, I can take their insults with a patient and peaceful mind and not feel compelled to quarrel with them.
The year after I met Master Yun-Gu, I took the preliminary imperial exam in which Mr. Kong had predicted I would come in third place. Amazingly, I came in first! Mr. Kong’s predictions were beginning to lose their accuracy. He had not predicted I would pass the imperial exam at all, but that autumn, I did! None of these were part of my original destiny. Master Yun-Gu had said that…
Master Yun-Gu: Destiny can be changed.
Liao-Fan: And now I believe it more than ever! Although I had corrected many of my faults, I found that I could not wholeheartedly do the things I ought to do. Even if I did do them, it was forced and unnatural. I reflected within and found that I still had many shortcomings.
Narrator: Such as seeing an opportunity to practice kindness and not being eager enough to do it, or harboring doubts when helping others in need.
Liao-Fan: Sometimes I forced myself to act kindly, but my speech was still untamed and offensive. I found I could contain myself when sober, but after a few drinks, I would lose self-discipline and act without restraint. Although I often practiced kind deeds and accumulated merits, my faults and offenses were so numerous, they seemed to outnumber my good deeds. A lot of my time was spent vainly and without value. It took me more than ten years to complete the three thousand meritorious deeds I had vowed to do.
I was not able to dedicate the merits from these three thousand kind deeds at a temple until I returned to my hometown in the south a few years later. Then I made my second wish and that was for a son. I vowed to complete another three thousand good deeds. A few years later, your mother gave birth to you and named you Tian-Chi.
Every time I performed a kind deed, I would record it in a book. Your mother, who could not read or write, would use a goose feather dipped in ink and make a red circle on the calendar for every kind deed she did. Sometimes she gave food to the poor or bought living creatures from the marketplace to free in the wild. She recorded all of these with her circles on the calendar. At times, she could accumulate more than ten red circles in one day!
Everyday we practiced like this and in four years, the three thousand deeds were completed. Again, I made the dedications, this time in our home. On September thirteenth of that same year, I made my third wish and that was to pass the next level of the imperial examination, the Jinshr level. I also vowed to complete ten thousand meritorious deeds. After three years, I attained my wish and passed the Jinshr level. I was also made the mayor of Baodi province. While in that office, I prepared a small book to record my merits and faults, and called it The Book of Disciplining the Mind.
Narrator: The book was called Disciplining the Mind in hopes of helping him avoid selfish and improper thoughts.
Liao-Fan: From that day, I recorded all my good and bad deeds in that book and kept it on my desk. Every evening, I would burn incense and make a report of my deeds to the heavens at the little altar in the garden. Once, your mother was concerned when she saw that I had not accumulated much merit and asked…
Tian-Chi’s Mother: In the past, I was able to help you in your accumulation of kind deeds and we were able to complete the three thousand meritorious deeds. Now, you have made a vow to complete ten thousand kind deeds and there are fewer opportunities to practice them here at the government residence. How long will it be before your vow can be fulfilled?
Liao-Fan: That night, after your mother spoke these words, I dreamed of a heavenly being and told him of my difficulty in completing the ten thousand kind deeds. The heavenly being said to me…
Heavenly being: When you became mayor, you reduced the taxes on the rice fields; that was a great kind deed and that deed itself was worth ten thousand merits. Your vow is already fulfilled!
Liao-Fan: As it turned out, the farmers in Baodi province had to pay a very high tax and when I came to office, I reduced the taxes on the rice fields by nearly half. But still, I felt strange...
Narrator: …how did the heavenly being know about the tax reduction? Liao-Fan still held doubts and wondered how a single deed could be worth ten thousand merits.
Liao-Fan: Coincidentally, the Zen Master Huan-Yu was traveling from the Five-Plateau Mountains and stopped in Baodi. I invited him to the government residence, told him of my dream and asked whether it was believable. Mater Huan-Yu said…
Master Huan-Yu: When doing kind deeds, one must be true and sincere and not seek any rewards or act with falsity. If one does a kind deed with such a true and sincere heart, then one deed can indeed be worth the merits from ten thousand kind deeds. Besides, your act of reducing the taxes in this province benefits more than ten thousand people; you have relieved the suffering of heavy taxes on all these farmers. The good fortune you will gain from this act will surely be great!
Liao-Fan: Upon hearing his words, I was overwhelmed with gratitude and immediately gave all my savings for him to take back to the Five-Plateau Mountains. I asked the Master to use the money for a food offering for ten thousand monks and to dedicate the merits for me.
Mr. Kong had predicted that I would die at the age of fifty-three. However, I survived that year with no illnesses although I did not ask the heavens for a longer life. Now I am sixty-nine and I have lived sixteen more years than what was destined! The Chinese Book of History had said…
Narrator: "The way of the Heavens is not determined and neither is one’s destiny. Destiny is not set, but is only created and determined by oneself."
Liao-Fan: These are all true, and I have come to understand that both good fortune and adversity are results of one’s own doings. These are truly the words of sages and saints! If one were to say that good fortune and adversity are all determined by the heavens, then I would consider that person to be ordinary.
Tian-Chi, my son, I wonder how your life will be? In any case of destiny we should always prepare for the worst; therefore, even in times of prosperity, act as if you were not and when things are going your way, be mindful of adversity. When you are wealthy, be mindful of poverty and when loved and respected by all, remain careful and conservative. When the family is greatly respected and revered, carry yourself humbly. When your learning is broad and deep, always think of it as slight and keep it humbly within.
Narrator: If one can cultivate the mind, then virtue and morality will grow and good fortune will increase on it’s own.
Liao-Fan: When ‘mindful of the past’, we can spread the virtues of our ancestors. When ‘mindful of the present’, we can conceal the faults of our own parents. This is what Mencius called…
Mencius: Parents caring for children and children caring for parents.
Liao Fan: When ‘mindful of the nation’, we can think of how we can repay its kindness to us and when ‘mindful of the family’, we can think of how to bring about good fortune. When ‘mindful of the outside’, think of how to help those in need around us, and when ‘mindful of within’, think of how to prevent wrong thoughts and improper actions from arising.
Narrator: These six contemplations are all positive ways to cultivate good character. If one can practice accordingly, one will surely become a truly honorable person.
Liao-Fan: One needs to be able to detect one’s faults everyday in order to correct them everyday. If one is unable to detect any faults in oneself, then improvement of character is out of the question. There are many intelligent people in the world who refuse to cultivate morality and virtue, and cannot put forth diligent effort in their work. Their failures later in life are owed to a single word - laziness.
Tian-Chi, the teachings of Master Yun-Gu are truly the most worthy, profound, real and proper teachings, and I hope you will study them closely and practice them with all your effort. You must use your time wisely and not let it slip by in vain.
The Second Lesson: Ways to Reform
Narrator: How can we be free from faults when we were not born as sages or saints? Confucius once said…
Confucius: One with faults should not fear to correct them.
Narrator: After Liao-Fan spoke of the ways to create destiny, he proceeded to tell his son about the three ways to reform. First, one must feel shame; second, one must know fear; and third, one must have determination and courage. If we were mindful of correcting even the tiniest mistake, then large wrongdoings would naturally be avoided.
The Spring-Autumn Period mentioned throughout this book refers to a period in China’s history over two thousand years ago when the country was undergoing great change and turmoil.
Liao-Fan: During the Spring-Autumn Period, China was divided into several small nations. Many prestigious advisors and counselors of these nations were able to accurately predict whether a person’s future would be good or bad, disastrous or fortunate based on their observation of that person’s speech and behavior. Many of these are recorded in history books.
Usually, there are signs that signal impending danger or coming good fortune. These signs are a reflection of one’s heart. Though it is the heart from which thoughts arise, the body can fully portray a person’s character.
Narrator: For instance, if a person is kind-hearted, then his or her every gesture will indicate steadiness and solidity. If a person was mean, then his or her body would naturally portray a petty and small character.
Liao-Fan: Often a person is more fortunate when tending toward kindness and invites trouble when tending toward meanness. Worldly people often do not see what is actually going on. It is as if their vision was blurred. Since they cannot see reality, they claim that good fortune and disasters are unpredictable.
When a person is absolutely honest and truthful, one’s heart is in agreement with the heart of heaven. Therefore, when one can use this sincere attitude in interacting with people and everyday matters, good fortune will naturally follow. This means that in observing someone, we only need to pay attention to that person’s behavior. If this behavior portrays kindness, then you will know for sure in advance that good fortune is not far behind.
Narrator: On the contrary, when we see unkind behavior from a person, we will know that troubles await him or her. If one really wants to have good fortune and stay away from adversity, it is necessary to first reform one’s faults before practicing kind deeds.
Liao-Fan: There are three ways to reform one’s faults. First, one ‘feels shame’. Think of all the ancient sages and saints whose names and teachings have lasted through hundreds of generations. They were people just like us, but why is my name tarnished and my reputation ruined in just one lifetime? I find that it is because I over-indulge myself in material pleasures and have been seriously influenced my bad surroundings. I then secretly do many things I am not supposed to do, and think others will not know about it. Sometimes I disregard the nation’s laws and am not ashamed of it.
Without realizing it, I stoop lower each day until I am no different from an animal. There is nothing else in the world, which calls for more shame and remorse than behavior such as this. Mencius once said…
Mencius: Shame is the greatest and most important word in a person’s lifetime. Why? Because one who knows shame, will put forth his or her best efforts into reforming faults and will eventually attain sagehood or become a saint. One who cannot comprehend the word ‘shame’ will be unrestrained and immoral. This person will then be just like an animal.
Liao-Fan: These are really key words to reforming our faults. The second way to reform is to ‘know fear’. What are we to fear? Earth, spirits, heavens and gods all hover over our heads in observation.
Narrator: They are different from humans in that they can see everything without obstruction. Therefore, it is not easy to deceive them.
Liao-Fan: Even when my wrongdoings are done in a place where nobody is around to witness them, the earth, spirits, heavens and gods are just like a mirror, clearly reflecting all my faults. If my offense is serious, then all kinds of disasters will befall me; if the fault is minor, it will still deduct from my current good fortune. How can I not feel fear? Every moment, even when I am in an empty room, the spirits and gods watch over me very carefully and record everything. We can try covering up our wrongdoings from others…
Narrator: …but the spirits and gods can see through to our hearts and therefore they know our every action.
Liao Fan: Ultimately, we cannot deceive ourselves. We would feel embarrassed and dishonored if others happened to see our misdeeds. Therefore, how can we not be constantly cautious of our every action and be fearful of the consequences they might evoke? But there is more to it! As long as a person still has one breath left, then he or she has the chance to regret even the most serious mistakes and offenses.
Narrator: Once, a person who behaved badly during his entire lifetime felt remorse just when he was about to die. He realized his past mistakes and regretted all the bad things he had done. His heart came to a very kind thought and immediately afterwards, he passed away peacefully.
Liao-Fan: This is to say, if a person can have an overwhelming and courageous kind thought at the most important moment, then it can cleanse away hundreds of years of accumulated misdeeds. This is just like only one lamp being necessary to bring light into a valley that has been dark for a thousand years. It does not matter how long one has been committing misdeeds or if the offenses were newly made. He or she is a surpassing person as long as they are able to change!
Narrator: Though we make mistakes, it is good to correct them. But do not think it is all right to do bad things now just because we can always regret and reform later. This is definitely not allowed. If one commits a wrongdoing purposely, then the offense is even greater than before.
Liao-Fan: Besides, we are living in a tumultuous and constantly changing world. Our body, made of flesh and blood, is extremely perishable. If our next breath does not come, then this body will no longer be part of us. By then, even if we did want to reform, we would no longer have the chance to do so.
Narrator: Also, when one dies, one cannot take along any worldly possessions. Only karma stays with one’s spirit.
Liao-Fan: Therefore, when one commits a wrongdoing, one’s retribution in the physical world is a bad reputation and name, which will last for hundreds and thousands of years. Even filial children and loving grandchildren cannot cleanse one’s name. Then in one’s afterlife, one might end up in hell suffering immeasurable pain. Even the sages, saints, Bodhisattvas and Buddhas cannot help or save one from the consequences. So how can one not be fearful?
The third way to reform is that one must have ‘determination and courage’. Narrator: A person who hesitates to reform his or her faults is one who really does not want to change, but is content with what he or she can get away with.
Liao Fan: Our willpower may not be strong enough, making us afraid to change our wrongdoings. For a reform to take place, we must use all our efforts and resolve to change immediately. We should not doubt or wait to reform our faults, nor postpone our resolve to change until tomorrow or the day after.
A minor fault is like a thorn sticking into our flesh and should be quickly removed. A big fault is like a finger bitten by a poisonous snake. We must cut off that finger without hesitation to prevent the poison from spreading and taking our life.
If we can follow the three ways of shame, fear and determination to reform, then our personality will surely be transformed. Just as the sun’s rays melt a thin layer of ice in springtime, our faults will also disappear when dealt with through these three ways.
There are also three methods of practice to help us reform. First is changing through action, second is changing through reasoning and third is changing from the heart.
Narrator: Since the methods vary, so do the results of change. First, let us talk about ‘changing through action’.
Liao-Fan: For example, if I killed living beings in the past, I now vow not to kill again starting today. If I was angry and yelled at others in the past, I vow not to get angry starting today. This is how a person changes through action and refrains from repeating a wrongdoing by vowing not to do it again. However, it is a hundred times harder if we force ourselves not to do something than if we just stopped doing it naturally. If we do not uproot our faults, but merely suppress them, the faults will eventually resurface even if we have temporarily stopped committing them. Therefore, the method of changing through action cannot help us get rid of our faults permanently.
Second, let me explain ‘changing through reasoning’. We can try to reform by refraining from wrongdoings by understanding the reason and principle behind why we should not do it. In the instance of killing, we can reform through contemplating that…
Narrator: …loving all living things is a virtue of heaven. All living beings love life and are afraid to die. How can I be at peace with myself by taking another’s life to nurture my own? At times, animals were even cooked alive, such as fish or crabs. They may not have been completely slaughtered before going into the cooking pot. Such pain and suffering reach down into the bones, how can we be so cruel to these animals?
When we eat, we use all kinds of expensive and tasty things to nourish our bodies, enough to fill the whole dinner table! But once the meal is done, even the best delicacies will become body waste and be excreted. The result of our killing accomplishes nothing. Consuming vegetarian foods can nourish us just as well. Why let our stomach become a graveyard and reduce our good fortune through the violation of killing?
Liao-Fan: Think again of all the living beings with flesh and blood. Like us, they have a consciousness. We can cultivate virtue and allow these living beings to feel safe around us. How can we continue to harm them and make them hate us? If we think about it, we will naturally feel sorrow for these animals and be unable to swallow their flesh.
Another example of changing through reasoning is the person who often gets angry. They need to stop and think that everyone has his or her individual strengths and weaknesses. According to my reasoning, if I touched on someone else’s weakness, I should feel sorry for that weakness and forgive any shortcomings. If someone offends me for no reason at all, then it is that person’s problem and has nothing to do with me. There is no reason for me to get angry. I can also think that…
Narrator: …there is not a right-minded person who thinks he or she is always right, for anyone who thinks so must be a fool. There is not a learned person who blames another for being knowledgeable, because a truly learned person would be humble, only criticizing himself or herself and treating others with tolerance. Therefore, one who complains about others is not a genuine learned person.
Liao-Fan: Therefore, when things do not go the way we wish, it is because we have not cultivated our virtues and morals, and have not accumulated enough merits to move others! We should always reflect upon ourselves first and see whether we have mistreated others.
Narrator: If we practice in this way and diligently cultivate this virtue, then adversity and slander can actually become a training ground to refine our character and to fulfill our goals.
Liao-Fan: Therefore, we should be very glad to accept someone else’s criticism and teachings. What is there to be angry and complain about?
Additionally, to remain unmoved by slander is like letting a torch burn itself out in space. If we hear others slandering us and try to defend ourselves, it would be like the spring silkworm spinning its own cocoon. There was an old saying…
Narrator: "Those who tie themselves in a cocoon are looking for suffering."
Liao-Fan: Therefore, no benefit but rather harm is derived from getting angry. There are other faults and offenses we can change along the same lines. If we can understand the reasoning behind the need for reform, we will not make the same mistakes twice.
Lastly, what is meant by ‘changing from the heart’? Though a person’s faults can amount to thousands of different types, they all stem from thoughts of the mind/heart. If my mind/heart is still of thoughts, then actions will not arise and faults can be avoided. If my heart is rooted in vices such as desire, fame, profit or anger, I do not have to find ways to get rid of each fault. All we need is a sincere, kind heart and the willingness to practice kind deeds. As long as my mind/heart is virtuous and kind, then naturally it will not generate any improper thoughts.
All mistakes stem from the heart; therefore, we change from the heart. It is like getting rid of a poisonous tree. If we want to put an end to it, we uproot it altogether so it cannot grow again. Why exert ourselves to no avail by pulling out its leaves one by one and cutting it twig by twig? The best way to reform our faults is through cultivating our hearts. If we are willing to cultivate our hearts, then it is possible to purify our faults right away.
Narrator: This is because wrongdoings originate from the heart.
Liao-Fan: Purifying the heart can erase all improper and bad thoughts before they are carried out in action. If my heart is pure, I can recognize and stop an improper thought as soon as it arises. The immoral idea will disappear the moment I am conscious of it.
If I am unable to succeed at reforming a fault through changing the heart, then I will try at the level of understanding, knowing the reasons why I need to make the change. If I cannot succeed with this, then I will try to reform by changing through action and force the thought to dissipate.
The best way is by cultivating the heart and understanding the reason behind the need to change. The alternative way is forcing ourselves not to commit the wrongdoing again. Sometimes all three methods have to be used to succeed at reforming a fault.
Narrator: It is foolish to dismiss the best way, which is to reform from the heart and attach to the inferior way of reforming through action.
Liao-Fan: But even when one vows to change, assistance is needed to truly reform. We will need constant reminders from true friends who are witnesses to our actions in everyday life. As for our good and bad thoughts, we can ask the spirits and gods to be our witness.
I practice this by writing down all my faults and reporting them to the earth, spirits, heavens and gods. We also need to regret sincerely and wholeheartedly from morning to night without laxity. If we can sincerely regret from one to two weeks, then one to three months, continuing this way, then we will definitely attain results and benefits.
Narrator: What are the benefits of contrition? We may feel very much at ease and our hearts may feel light and generous. A person of low intelligence may suddenly become wise. Another might maintain a clear and relaxed mind even in a disturbing and confusing environment. We would also feel a great knowledge of everything.
We would be able to drive out all hatred upon seeing an enemy and maintain a happy attitude. We may dream of spitting out black things; a sign of expelling improper thoughts and negative energy, leaving the heart much cleaner and purer. We may also dream of the ancient sages or saints who have come to promote and help us or we may dream of flying in space without a care in the world. We may also dream of all kinds of colorful flags and ornately decorated canopies. These unusual phenomena are all indications of a successful reform and dissolving of past offenses.
Liao-Fan: However, one must not consider seeing these phenomena as a sign of perfection. Instead, one must resolve to further improve the self and put forth greater effort to reform.
During the Spring-Autumn period of China’s history, there was a high senior government official in Wei, named Bwo-Yu Chu. When he was twenty, he was already mindful of his past faults. He studied his mistakes and tried to correct them thoroughly. At the age of twenty-one, he felt he still had not completely corrected all his faults. When he was twenty-two, he felt as if twenty-one was spent dreamily, without practical improvement.
Thus, year after year, he continued to correct his faults. When he reached fifty, Bwo-Yu still felt that the past forty-nine years were full of wrongdoings.
Narrator: This was how particular our ancestors were regarding the correction of faults!
Liao-Fan: We are all just ordinary people and our mistakes are as numerous as the spines on a porcupine. Oftentimes when we look back, we do not even see our own faults. This is because we are careless and do not know how to reflect on our own actions. It is as if a cataract is growing in our eye. We become so blind that we cannot even see that we are making mistakes everyday! There are also indications when people have accumulated too many offenses and wrongdoings.
Narrator: One’s heart may feel confused and oppressed, lacking energy and spirit. One becomes extremely forgetful, full of worries and feels embarrassed and depressed upon meeting a virtuous person. One becomes displeased at hearing proper reasoning and when showing kindness to others, is in turn treated with hostility. One will constantly have nightmares where everything is upside-down and will talk incoherently and behave abnormally. These are the symptoms of those who have accumulated too many offenses and transgressions!
Liao-Fan: If we have any of the above symptoms, we can immediately gather our willpower and reform all faults. It is necessary to form a new life and not delay!
The Third Lesson: The Way to Cultivate Kindness
Narrator: The previous chapter spoke about the many ways to correct our faults in this present life, naturally assuring that a good life will not become a bad one. However, we are still unable to transform a bad life into a good one. Though we may be good and virtuous in this life, we do not know what offenses we have committed in past lives. The retribution for past misdeeds still has to be undergone. Therefore, in order to change a bad life into a good life, we not only have to reform our faults, but also have to practice all forms of kindness and build upon our virtues.
Only in this way can we rid ourselves of the karma created in the past. Once the number of our kind deeds accumulates, our bad life will naturally turn into a good life; thus, the practice of changing destiny can be proven!
Liao-Fan: The I Ching, Book of Change states…
Narrator: "Families who perform kind deeds will accumulate good fortune, which can outlast many generations."
Liao-Fan: Let me give an example. Once there was a family by the name of Yen. Before they agreed to give their daughter in marriage to the man whom later became Confucius’ father, they looked into the past deeds of the family. After finding the family to be one that practiced kindness and accumulated virtues, the Yen family felt assured that their daughter would be marrying into a family that would be prosperous with outstanding descendants. Sure enough, their daughter later gave birth to Confucius.
Liao-Fan: Confucius had once praised Shwun, an emperor of early China, on his filial piety, saying…
Confucius: Due to his great filial piety, Shwun and his ancestors will be known and respected by others. His offspring will be prominent for many, many generations.
Liao-Fan: These sayings were later proven true by history. Now I will show in some true stories that merits can be attained through performing kind deeds.
In Fukien province, there was a prominent man named Rong Yang who held a position in the imperial court as the Emperor’s teacher. His ancestors were boat people who made a living by helping people cross the river. Once, there was a storm, which lasted so long that fierce flooding washed away all the people’s houses. People, animals and goods were carried down river by the current.
Other boaters took advantage of the situation and strove to collect the floating goods. Only Rong Yang’s grandfather and great grandfather took interest in rescuing the drowning people. They did not take any of the goods that floated by. The other boaters all laughed and thought them to be very stupid. Later, when Rong Yang’s father was born, the Yang family gradually became wealthy. One day a saint disguised as a Taoist monk came to the Yang family.
Taoist Monk: Your ancestors have accumulated much merit; your offspring should enjoy wealth and prominence. There is a special place where you can build your ancestral tomb.
Liao-Fan: So they followed the Taoist’s suggestion and shortly after, Rong Yang was born. Rong Yang passed the imperial examination when he was only twenty years old and later received imperial appointments.
Narrator: The emperor even bestowed his grandfather and great grandfather with the same imperial honors. His descendants are still very prominent today.
Liao-Fan: Zi-Cheng Yang from the province of Ninpo, Chehkiang province is another example. Zi-Cheng worked as a member of the staff of the provincial courthouse. He was a kind, humane and law-abiding man. Once, the provincial magistrate punished a criminal by beating him until his blood spilled out onto the ground. The magistrate’s anger did not subside and as he was about to continue, Zi-Cheng knelt and pleaded with him to stop beating the prisoner. The magistrate said…
Magistrate: It is all right for you to plead, but how can I not be angry when this person has broken the law!
Zi-Cheng: When even those in government positions of prestige and power are corrupted and do not follow the Proper Path, how can one expect ordinary people to abide by regulations and laws? In addition, extreme beating can force an innocent suspect to plead guilty. Thus in a case like this we should be more understanding.
Liao-Fan: The magistrate was touched by Zi-Cheng’s speech and ceased the beating. Although Zi-Cheng came from a very poor family, he never took any bribes. If the prisoners were short of food, he would always take food from his own home even if it meant going hungry himself. This practice of compassion never ceased and eventually Zi-Cheng had two sons.
Narrator: The elder’s name was Shou-Chen and the younger was named Shou-Zi. Both sons became very prominent and held important government positions. Even the descendants of the Yang family remained prominent for a long time as well.
Liao-Fan: Here is another true story that happened during the Ming Dynasty. Once, an organization of bandits appeared in Fukien Province. The Emperor appointed General Hsieh to lead the imperial army to pacify them. General Hsieh wanted to make sure that innocents were not accidentally killed in the hunt for bandits.
Therefore, he managed to attain a list of those who belonged to the organization and commanded that a white flag be given secretly to those who did not belong with the bandits. They were told to place the flag on their door when the imperial army came to town and the soldiers were ordered not to harm the innocent. With this one thought of kindness, General Hsieh saved tens of thousands of people from being killed.
Narrator: Later, his son Chian Hsieh achieved first place in the imperial exams and later became an advisor to the emperor. His grandson Pei Hsieh also achieved high placement in the exams.
Liao-Fan: Another example is the Lin family from Fukien. Among their ancestors was an old lady who was very generous. Everyday she made rice balls to give to the poor and always gave as many as they asked for.
There was a Taoist monk who came everyday for three years and each time would ask for six or seven rice balls. The old lady always granted his request and never expressed any displeasure. The Taoist monk, who was actually a heavenly being who had come to test the depth of her kind heart, realized the deep sincerity of this woman’s kindness and said…
Taoist Monk: I have eaten your rice balls for three years with nothing to show my gratitude in return. Perhaps I can help you in this way; on the land behind your house, there is a good place where you can build the ancestral grave. If you are placed there in the future, the number of your descendants who will have imperial appointments will be equivalent to the number of seeds in a pound of sesame seeds.
Liao-Fan: When the old lady passed away, the Lin family followed the heavenly being’s suggestion and buried her at the designated place. The first generation after that, nine men passed the imperial exams and it continued that way for every succeeding generation.
Another example comes from the father of an imperial historian whose name was Chi Feng. One winter many years ago, Chi Feng’s father was on his way to school when he encountered a person frozen in the snow. Finding the man still breathing, he quickly took off his coat to wrap around the frozen man. He carried him back home and revived him. That night he dreamed of a heavenly being who told him…
Heavenly being: You helped the dying man out of utter sincerity, this is a great virtue. I will bring the famous General Han-Chi of the Sung Dynasty to be reborn as your son.
Liao-Fan: Later the child was born and his nickname was Chi. Another example is of Ta-Jo Ying, the imperial secretary who lived in Taichou. When he was young, he used to study in remote mountain areas. At night, he often heard the sounds of ghosts and spirits but he never feared them. One day he heard a ghost say happily to another ghost…
First ghost: Ha Ha! There is a village woman whose husband left home a long time ago and has not returned. Her in-laws think that their son is dead and are forcing her to remarry. Tomorrow night she is going to commit suicide here and will replace me so I can be reborn. Ha Ha!
Narrator: The souls of those who commit suicide have to wait for another to die at the same place they did in order to leave the ghost realm and attain rebirth at a higher level.
Liao-Fan: Mr. Ying heard this and immediately set out to sell his parcel of land. He attained four lians of silver, made up a letter from the daughter-in-law’s husband and sent it to her home along with the silver. The father-in-law noticed that the letter was not in his son’s handwriting, but examined the silver and said…
Father-in-law: The letter may be a fake, but the silver’s not. Who would send us this much money? Perhaps our son is truly alive and well, and we should not force our daughter-in-law to remarry.
Liao-Fan: Therefore the daughter-in-law did not commit suicide and her husband returned home after all. Mr. Ying heard the ghosts converse again…
First ghost: Hah! Originally I was able to leave this place for rebirth, but Mr. Ying messed up my chance!
Second ghost: Why don’t you inflict some harm on him?
First ghost: No, I cannot. The gods have recognized his goodness and virtue and he is going to receive a prominent position in the future. How can I harm him?
Liao-Fan: Mr. Ying heard this and became even more diligent in practicing kindness and accumulating merits. Whenever there was a famine, he would use his own money to buy food for the poor and needy and was always eager to help those in emergencies. When things did not go his way, he always reflected within himself rather than complain of the outside conditions. Even today, his descendants are still very prominent.
There was another person, Feng-Chu Hsu, who lived in Changso, Chiangsu province, whose father was very wealthy. Whenever there was a famine, his father would donate his own grain and all the rent on the rice fields to the poor. One night he heard ghosts singing outside his home…
Ghosts: No kidding! No kidding! A person in the Hsu family is going to pass the imperial exam!
Liao-Fan: This went on for several days and sure enough, that year his son Feng-Chu passed the imperial exam. From then on, he was even more diligent in doing good deeds and accumulating merits. He often fixed bridges and took care of travelers and monks. One day he heard the ghosts sing again…
Ghosts: …No kidding! No kidding! A person in the Hsu family is going to pass an even higher level on the imperial exam!
Narrator: And sure enough, Feng-Chu passed the higher exam and became the governor of two provinces!
Liao-Fan: Another example is Kung-Shi Tu who lived in Chiashing, Chehkiang Province. Mr. Tu used to work in the courthouse and would spend nights in the prison cells, talking with the inmates. Whenever he found anyone innocent, he would write a classified report to the judge, informing him of these cases. The judge would then question the prisoners accordingly and clear the case.
Narrator: Through Mr. Tu’s effort, ten innocent people were released and all of them were extremely grateful to the judge praising his wise judgement. Soon after, Mr. Tu, who had quietly let the judge take the praise, also made a report to the Imperial Judge saying…
Mr. Tu: …if even in the Imperial City there are so many innocent imprisoned, there must be many more throughout the nation. I recommend that the Imperial Judge send investigators to check the prisons for innocent people every five years. The sentences can be reduced or canceled in order to prevent the innocent from remaining in prison.
Liao-Fan: The Imperial Judge took his request to the Emperor, who agreed to Mr. Tu’s suggestion. Mr. Tu was chosen as one of the special agents in charge of reducing sentences for those who may be innocent. One night he dreamed of a heavenly being who came to him and said…
Heavenly being: You were not supposed to deserve a son in this life, but this act of reducing prison sentences for innocent people is in line with the wishes of the heavens. You will be bestowed with three sons and they will all attain high positions.
Liao-Fan: After that, his wife gave birth to three sons who all became prominent men in society.
Another example of attaining good outcomes from practicing kindness is Ping Bao who lived in Chiashing. Ping was the youngest of the seven sons of the magistrate of Chichou, Anhui Province. He was sought into marriage by the Yuan family at Pinghu Province and was a good friend of my father. Ping Bao was very knowledgeable and talented, but he was never able to pass the exams.
Narrator: He put his time into studying the teachings of Buddhism and Taoism instead.
Liao Fan: Once, while traveling to Lake Liu, he came to a village and saw a temple in desperate need of repairs. He saw that the statue of Guan Yin Bodhisattva stood wet from the rain, which leaked through the roof. Ping took out all his money and gave it to the abbot of the temple, asking him to please use it to restore the temple. The abbot replied…
Abbot: It will be a very big project, I am afraid this amount is not enough to complete your wish.
Liao-Fan: Ping Bao then took out all his luxurious belongings and handed them to the abbot. His servant tried to persuade him into keeping his best outfit, but he refused, saying…
Ping Bao: It does not matter to me. As long as the statue of Guan Yin Bodhisattva remains undamaged, I do not care if I have to go without clothes.
Liao-Fan: The abbot, with tears in his eyes, exclaimed:
Abbot: To give up money and clothing is not a difficult deed to accomplish, but your deep sincerity is truly rare and precious to encounter!
Liao-Fan: After the temple was repaired, Ping Bao led his father over to visit and spent the night there as well. That night, Ping dreamed of the Dharma Protector of the temple, Chie-Lan, coming to thank him saying…
Chie-Lan: Since you have accumulated these merits and virtues, your children and descendants will enjoy having imperial appointments for a long time.
Liao-Fan: Later, his son and grandson both passed high exams and were appointed as imperial officials.
Another example is a person named Li-Zhi from Jiashan province. His father used to be a clerk in the provincial courthouse. Once, Li’s father learned of an innocent man who was given the death penalty. He attempted to plead this case with his superior. When the prisoner heard about this, he told his wife…
Prisoner: I am so indebted to this man who has spoken on my behalf but I have no way of showing my gratitude. Will you invite him over to our house and offer yourself in marriage? Perhaps this will please him and increase my chances to live.
Liao-Fan: The wife cried as she listened to his request, for she really did not want to do it. However, it was the only way she could help her husband in this time of need. Therefore, the next day when the clerk came to visit, she offered him wine and told him of her husband’s wishes. The clerk refused the offer of marriage, but continued with great effort to clear the case. When at last the prisoner was released, he and his wife both went to the clerk’s house to thank him. The man said…
Prisoner: One with such virtue as yours is truly rare to encounter these days, how can I show my gratitude? You do not have a son, please allow me to offer my daughter in marriage to you, this is the only way I can repay you. Please accept.
Liao-Fan: So the clerk accepted, and soon afterwards, she bore him his son, Li-Zhi. Li passed the higher level imperial exam when he was just twenty years old.
Narrator: Li’s son Gao, grandson Lu and great grandson Da-Lwun all passed high examinations and received imperial appointments.
Liao-Fan: The ten examples above all tell of the different deeds cultivated by different people. Although their actions differ, their intent was the same: to do good. If we were to examine goodness closely, we would find that there are many different kinds.
Narrator: There is real goodness and false goodness, honest goodness and crooked goodness, hidden and visible, seeming and unseeming, proper and improper, full and half, big and small, and finally, difficult and easy.
Liao-Fan: These different types of goodness each have their own reason, which are to be carefully learned and understood. If we practice kind deeds but do not learn the way to differentiate between right and wrong, we may end up doing harm instead of good. Now I will explain the different types of goodness one by one.
What is ‘real goodness and false goodness’? In the Yuan Dynasty, a group of scholars went to pay homage to Master Jung Feng on Tianmu Mountain. They asked…
First scholar: Buddhist teachings often speak of the karmic reward for good and bad, saying "It is like the shadow, following the body wherever it goes."
Narrator: This is saying that doing good will always have its rewards and doing bad will always have its punishments.
First scholar: Then why is it, that there are people who practice kind deeds, but their family and descendants are not prosperous and successful? On the other hand, there are bad and wicked people who do improper things, but their family and descendants do quite well. Where has the Law of Cause and Effect gone? Is there no standard in the Buddha’s teachings?
Liao-Fan: Master Jung Feng answered him, saying…
Master Jung-Fung: Ordinary people are blinded by worldly views, they have not cleansed their minds of impurities and cannot see with true perception. Therefore, they look upon true goodness as wrongdoings and mistake true wrongdoings as goodness. This is very common nowadays! Furthermore, these people do not blame themselves for bad perception on their part, but instead blame the heavens for their misfortunes!
Second scholar: Good is good and bad is bad. How can they be mistaken for each other?
Liao-Fan: Hearing this, Master Jung Feng asked each of them to express their thoughts on what was good and what was bad.
Third scholar: To yell at and beat others is bad, to respect and treat others in a mannerly way is good.
Master Jung-Fung: …not necessarily.
Fourth scholar: Being greedy for wealth and taking another’s money is bad, not being greedy and abiding by proper ways is good.
Master Jung-Fung: …not necessarily.
Liao-Fan: The remaining scholars all expressed their own views on what was good and what was bad, but Master Jung Feng still replied…
Master Jung-Fung: …not necessarily.
Liao-Fan: Since Master Jung Feng disagreed with all of their views on good and bad, they decided to ask the Master himself.
Scholars: So what is really considered good, and what is really considered bad?
Master Jung-Fung: To do things with the intention of bringing benefit to others is good, to do things for the sake of oneself is bad. If what we do is for the sake of benefiting another, then it does not matter if we yell at or beat that person, it is still considered good. If our intention is for self-benefit, then regardless of our appearance of respect and courtesy, it is still considered bad.
Therefore, when we practice kind deeds with the sole intention of benefiting others, this is considered benefiting the public, and if it is public, then it is real goodness. If we only think of ourselves while doing kind acts, then that is considered private benefit and that is false goodness.
When kindness springs from within the heart, it is real goodness. When we do good just for the sake of doing a good deed then it is false. In addition, when we do good without expecting anything in return, it is considered real goodness. When we practice kind deeds for some other purpose than to benefit others, it is false. Those who wish to practice true kindness need to contemplate all these differences.
Liao-Fan: What is ‘honest goodness and crooked goodness’? People nowadays often look upon an extremely conservative and nice person as good and kind. However, the ancient sages and saints have shown that they prefer those who are courageous and hold high goals for themselves.
Narrator: This is because those with courage and high goals are easier to teach and guide and will someday reach accomplishment in life, while those who are overly careful and conservative will never amount to anything.
Liao-Fan: As for those who appear to be conservative and careful in their everyday actions, they may be liked by all, but because of their weak personality, they easily go along with everything, unable to think for themselves. Sages often speak of them as thieves of virtue. From this, we can see that the viewpoint of ordinary people greatly differs from that of the sages and saints.
Narrator: What ordinary people may view as goodness, a saint may in fact proclaim to be bad. What appears to be bad to ordinary people, a saint may perceive as true kindness.
Liao-Fan: This applies to other matters as well. Earth, spirits, heavens and gods all look upon good and bad from the same viewpoint as the sages. Kind people will be rewarded for kind deeds and the wicked person will suffer for their wrongdoing. Whatever the sages perceive as right, they too see the same way. They do not view things from the same perspective, as do ordinary people.
Therefore, those who wish to accumulate merits must not be deceived and affected by the sights and sounds of the world. Instead, they need to practice with a true and humble heart, not to please others and acquire respect. One would do well to protect one’s heart from deviant and impure thoughts.
Narrator: Honest goodness comes from the thought to help all others. Crooked goodness arises from the thought of greed in wishing only to please people. Harboring love for others is being honest. Harboring thoughts of hatred and jealousy is being crooked. Honest goodness is when one is respectful and crooked goodness is when one acts without sincerity.
Liao-Fan: These are all to be carefully differentiated. What is ‘hidden goodness and visible goodness’?
Narrator: When one does something good and people know about it, it is called visible goodness. When one does something good and no one knows about it, it is called hidden virtue.
Liao-Fan: Those with hidden virtues will naturally be known by the heavens and will be rewarded. Those who practice visible goodness will be known by people and will enjoy fame.
Narrator: Fame itself is good fortune, but heaven and earth do not favor fame for heaven and earth do not favor those who seek fame.
Liao Fan: We can see that those who have great fame, but lack the virtues supporting it, will eventually encounter some kind of overwhelming adversity. A person who truly has not done any wrong but continues to be falsely accused by others will have descendants who will suddenly become prosperous and successful.
Narrator: From this, we can see how important it is to understand the minute differences between hidden and visible goodness. We cannot afford to mistake them!
Liao-Fan: In performing good deeds, there is also what seems to be goodness but is actually not and what does not appear to be goodness but actually is. These are known as ‘seeming and unseeming goodness’.
For example, in the Spring-Autumn Period, there was a country named Lu. Because there were other countries which took their citizens as slaves or servants, the country of Lu made a law which rewarded those who paid the ransom to regain the freedom of their fellow citizens. At that time, Confucius had a very rich student named Dz-Gong. Although Dz-Gong paid the ransom to free his people, he did not accept the reward for doing such a deed.
Narrator: He did it out of good intention, seeking only to help others and not for the reward money.
Liao Fan: But when Confucius heard this, he was very unhappy and scolded him saying…
Confucius: You acted wrongly in this matter. When sages and saints undertake anything, they strive to improve the social behavior, teaching people to be good and decent. One does not do something just because one feels like it. In the country of Lu, the poor outnumber the wealthy. By refusing the reward, you lead others to think that accepting the reward money is being greedy.
Thus, those who do not want to appear greedy by accepting the government’s reward will hesitate to pay ransom in the future. Only very rich people will have a chance to practice this deed. If this happens, no one will pay the ransom to free our people again.
Liao-Fan: Another student of Confucius, Dz-Lu, once saw a man drowning in the river and rescued him. Later, the man thanked him by giving him a cow as a token of gratitude. Dz-Lu accepted his gift. Confucius was happy when he heard this and said…
Confucius: In the future, people will be willing and eager to help those who are drowning in deep waters or lakes.
Liao-Fan: If we look from the view of ordinary people, Dz-Gong, who did not accept the reward money, was good. Dz-Lu, who accepted the cow, was not as good. Who would have known that Confucius would praise Dz-Lu and instead scold Dz-gong? From this, we can see that those who practice kind deeds must not only look at the present outcome…
Narrator: ...but also consider the act’s effect in the long run.
Liao Fan: One would do well to not only consider one’s own gain and loss…
Narrator: …but look to see the impact made on the public.
Liao Fan: What we do right now may be good…
Narrator: …but with the passing years, it may bring harm to others.
Liao Fan: Therefore, what seems like goodness may in fact be the opposite and what appears to be the opposite of goodness, may someday turn out to have been goodness after all. There are other examples of seeming goodness but actually is unseeming.
Narrator: There are many things that people apparently ought to do, but sometimes these things prove to be better left undone. Forgiveness is a virtue, but it cannot be used without reason and wisdom. If we easily forgive and release a criminal when he or she has not regretted and reformed, we may be letting loose a threat to society, causing more harm than good. In this case, forgiveness would be improper and the person would be best left in his or her cell.
Liao-Fan: We all need to have manners, but they are to be carried out with good sense. Overdoing courtesy to others can result in making them proud and arrogant. In this case, it would not be a good thing.
Narrator: Keeping one’s word is a virtue, but if one causes bigger trouble through keeping a small promise, then that would be considered improper.
Liao Fan: Being loving and compassionate is a wonderful trait, but if compassion is carried out by allowing anything to be done, then the spoiled person would become daring and unrestrained, causing greater harm and trouble in the future. This would be most unmerciful.
Narrator: These are all examples of what appears to be goodness but actually is not and are to be thoroughly contemplated.
Liao-Fan: What is ‘proper goodness and improper goodness’? In the Ming Dynasty, there once was a Prime Minister named Wen-Yi Lyu, who was a just and lawful man. When he grew old, he retired to his hometown where he was loved and respected by all the people. Once, a drunken villager went to his home and proceeded to insult him. Mr. Lyu was not angered by his words but instead told his servant…
Mr. Lyu: This man is drunk. Let’s not give him a hard time.
Liao-Fan: With this, he closed the door and ignored the onslaught of insults. A year later, the same man committed a grave crime and was sent to jail with the death sentence. Upon hearing this, Mr. Lyu said with great remorse…
Mr. Lyu: If I had taken him to the authorities for punishment that day when he came to insult me, perhaps this would not have happened. A little discipline then could have prevented the great harm done now and might have saved him from certain death. At that time, I was only thinking of being kind and unknowingly nurtured a defiant and disgraceful personality. Since nothing came from his deed of insulting a Prime Minister, he grew bold and went on committing crimes, which have now brought him the death penalty.
Liao-Fan: This is an example of doing something bad while having good intentions. There is also an example of those who did good when they in fact intended otherwise.
Once, a famine devastated the land and people stole food from others in broad daylight. A rich family reported these losses from the marketplace to the authorities. However, the government, not wanting to get involved, did nothing to stop the thieves. Eventually, they grew more daring and chaos was imminent. So, the rich family took the law into their own hands and proceeded to catch and punish those who stole from them. In this way, peace resumed and people no longer stole from one another. It was with selfish intentions that the rich family acted, but the result of their deeds actually greatly benefited everyone.
Narrator: Therefore, we all know that goodness is proper and wrongdoing is improper. However, there are cases where deeds done out of good intentions resulted in bad and deeds done with bad intentions resulted in good. This is saying that although the intention was proper, it resulted in the improper. This is the ‘improper within the proper.’ However, there is also the case when the improper was intended but resulted in the proper. This is called the ‘proper within the improper.’
Liao-Fan: We can all benefit from understanding this. What is ‘half goodness and whole goodness’? The I Ching, Book of Change said…
Narrator: "People who do not accumulate kind deeds will not attain good fortune. On the other hand, people who do not accumulate bad deeds will not bring about great adversity."
Liao-Fan: The accumulation of kind and bad deeds greatly determines our future. If we are diligent in doing kind deeds, it is like collecting things in a container. With diligence, it will soon be full and we will have our reward of good fortune. If we are eager in the accumulation of bad deeds and gather them with great diligence, then the container of bad will soon be full and disasters will surely occur.
If we are somewhat lazy in our collecting of either kindness or misdeeds, then the container will be left half filled and neither good fortune nor adversity will come swiftly. This is one explanation of whole goodness and half goodness.
Once there was a poor lady who went to visit a Buddhist temple and wished to make a donation. However, she was so poor that she had only two cents but she gave these to a monk. To her surprise, the temple’s abbot himself came forth to help her regret for past offenses and dedicate her merits in front of the Buddha.
Later, the same lady was chosen to enter the imperial palace and became a concubine to the emperor. Clad in her riches, the lady once again went to the temple to donate, this time bringing thousands of silver pieces to give. To her dismay, the abbot only sent another monk to help her dedicate her merits. The lady did not understand and questioned the abbot…
Lady: In the past, I only donated two cents, yet you personally helped me express my regret. Today I come with great wealth to give and you will not help me perform my dedication. Why?
Abbot: Although the amount of money you gave in the past was small, it came from a true and sincere heart. It was necessary for me to repay your sincerity by personally performing your dedications. Today, although your donation is much more, the heart of giving is not quite as true and sincere as before. Therefore, it is fitting and enough that my student performs your dedications for you.
Liao-Fan: This is an example of how thousands of silver pieces are only considered as half goodness and two cents as whole.
Another example is of Li Jung, an immortal of the Han Dynasty. He was teaching his student, Dong-Bing Lyu, the art of transforming steel into gold. They would use this gold to help the poor. Dong-Bing asked his teacher…
Dong-Bing: Will the gold ever change back to steel again?
Li Jung: After five hundred years, it will return to its original form.
Dong-Bing: In that case, I do not want to learn this art, it will harm those who possess the gold five hundred years from now.
Liao-Fan: In actuality, Li Jung was only testing the goodness of his student’s heart and happy with the results, he said…
Li Jung: To become an immortal, one must complete three thousand virtuous deeds. What you have just said came from a truly kind heart; your three thousand deeds are fulfilled!
Liao-Fan: This is another example of whole goodness and half goodness. When we perform a kind deed, it is best if we can do it out of our innermost sincerity, not seeking rewards or noting in our minds how much we have done. If we practice in this manner, then all our good deeds will reach fulfillment and success.
If, instead, we always think of the deeds we have performed, looking for a reward of some kind, then no matter how diligently we practice, even for an entire lifetime, the deeds will still be considered as half goodness.
Narrator: For example, when we donate money to the poor, we can practice what is called ‘pure donation.’ In this type of giving, we do not linger on the thought of ‘I’ who is giving; dwell on the importance of the object I am giving away; or think of who the receiver is. We are simply giving and it is out of true sincerity and respect. When we give with ‘pure donation’, then one dou of rice can bring boundless good fortune and the merit from giving one cent can wipe away the transgressions of a thousand eons.
Liao-Fan: If we always keep in mind the good we have done and expect rewards for our actions, then even a donation of two hundred thousand gold pieces would still not bear us the reward of a fully good fortune. This is another way of explaining whole goodness and half goodness.
What is ‘big goodness and small goodness’? Once there was a high ranking official named Jung-Da Wei, who was led into the spirit world to be judged for his good and bad deeds. The judge ordered his records of good and bad to be brought out. When the records arrived, Jung-Da was astounded at the courtyard full of his bad records and at the single scroll, which contained his good deeds. The official then ordered the two to be weighed. Surprisingly, the bad records, which had filled the courtyard, were lighter than the single scroll of good deeds, which was as thin as a chopstick. Jung-Da asked the judge…
Jung-Da: I am barely forty years old, how could I have committed so many wrongdoings?
Judge: When you give rise to a single thought that is improper, it is considered a bad offense there and then, it does not have to be carried out through action to be counted as a wrong. For example, when you see a pretty woman and give rise to improper thoughts, that is considered an offense.
Liao-Fan: Jung-Da then asked him what was recorded in the single scroll of good deeds, which outweighed the bad deeds. The judge replied…
Judge: Once the Emperor planned to build a great stone bridge but you proposed against the project due to the hardship and toil it would cause the tens and thousands of people needed for the work. This is a copy of your proposal to the Emperor.
Jung-Da: I did make the proposal, but the Emperor dismissed it and began the project anyway. My proposal had no effect on the matter at all. How can it bear so much weight against my numerous offenses?
Judge: Although the Emperor did not accept your suggestion, that one thought of kindness you bore for the tens and thousands of people was very great. If the Emperor had listened to you, then the good performed would have been even greater.
Liao-Fan: Therefore, when one is determined to do good for the benefit of all people, a small deed can reap great merits.
Narrator: If one thinks only about benefiting oneself, then even if many deeds of kindness are performed, the merits would still be small.
Liao-Fan: What is ‘difficult goodness and easy goodness’? The knowledgeable scholars of the past used to say…
Scholar: When one wishes to conquer one’s greed and desires, one should start with what is most difficult to overcome.
Liao-Fan: Fan-Chr, a student of Confucius, once asked his teacher how to cultivate one’s humanity to it’s fullest…
Confucius: Start with what is most difficult to practice.
Liao Fan: What Confucius meant by the most difficult, was to sever the selfish mind. One practices that by conquering what is most difficult for one to conquer. We can practice like the old teacher, Mr. Su of Chiangshi, who gave two years worth of salary to a poor family who owed money to the government. Thus he saved them from being torn apart should the husband be taken to prison.
Narrator: Another example is Mr. Jang from Herbei. Mr. Jang saw an extremely poor man who had to mortgage his wife and child, and then had no money for their redemption. If he was unable to pay for their return, the mother and child could both lose their lives.
Liao-Fan: Therefore, Mr. Jang gave his ten years of savings to the poor man so the family could be reunited.
Narrator: Such examples as Mr. Su and Mr. Jang are rare, for they gave what is most difficult to give. What others could not sacrifice, they did so willingly.
Liao-Fan: Another example is Mr. Jin from Chiangsu Province. He was old and without any sons, so his neighbor offered their young daughter in marriage to him, to give him descendants to carry on his lineage. But Mr. Jin could not bear to ruin the otherwise bright and long future of this young girl, and so refused the offer and sent her back home.
Narrator: This is another example of being able to overcome what is most difficult to conquer in oneself. Therefore, the heavens showered down good fortune, which was especially good for these three old men.
Liao-Fan: It is easier for those who have money and power to accumulate merits and virtues than for those who are poor. However, if one refuses to cultivate kindness even when it is easy and when one has the chance to do so, then it would truly be a shame. For those who are poor and without prestige, doing kind things for others is very difficult. However, if in this difficulty one can still manage to help others, then it is a great virtue and the merits gained will be boundless.
To be a moral person when interacting with others and affairs, we help whenever the opportunity presents itself. Helping others is not an easy task but there are many ways to do it. In short, the ways of helping others can be simplified into ten important categories. The first is ‘supporting the practice of kindness’.
Narrator: When we see people trying to show kindness, we can assist them and help their kindness to grow. When we see others who wish to do good but cannot accomplish it on their own, we can lend a hand and help them to succeed. This is the way we can cultivate ‘supporting the practice of kindness’.
Liao-Fan: The second category is ‘harboring love and respect’.
Narrator: We can harbor respect towards those who are more knowledgeable, older or in a higher position than we are. For those who are younger, less fortunate or of lower position, we can harbor a mind of loving care.
Liao-Fan: The third category is ‘helping others succeed’.
Narrator: When we see others who are considering whether or not to do a good deed, we can persuade them to put all their effort into doing it. When others meet with difficulties in practicing kindness, we can help think of ways to overcome the difficulty and guide them to success. We must not be jealous at the accomplishments of others nor try to sabotage their good acts.
Liao-Fan: The fourth category is ‘persuading others to practice kindness’.
Narrator: When we meet a person who is doing wrong, we can point out that doing wrong will only result in great suffering and painful retribution, and that he or she needs to avoid doing so at all costs. We can tell people who refuse to practice kindness or are only willing to practice a little kindness, that doing kind deeds will definitely have its rewards. Kindness not only has to be cultivated, but also is to be cultivated constantly and on a large scale.
Liao-Fan: The fifth category is ‘helping those in desperate need’.
Narrator: Most people tend to give when there is no need to give and do not give when there really is a need. When we meet people who are in great difficulties, emergencies or dangers, we can lend them a hand and assist them in whatever way we can to help them out of their difficulties. The merits accrued from helping others in times of desperate need are boundless. However, one must not become proud and conceited because of doing such deeds.
Liao-Fan: The sixth category is ‘developing public projects for the greater benefit of the people.’
Narrator: Projects, which will bring great benefit to the public, usually have to be performed by those with great influence and power. If a person has this capacity, such as rebuilding the water system or assisting a disaster area, then it ought to be done for the benefit of the public. Those without such influence and power can do great deeds, too. For example, when one sees a small leak in a dam, one can use pebbles and dirt to stop the water and prevent disastrous flooding. Though this act may be small, the effect will not go unnoticed.
Liao-Fan: The seventh category is ‘giving through donation.’
Narrator: People of this world love, seek and even die for money. Who is actually willing to help others by giving their own money away? When we recognize the difficulty involved in donation, we can come to appreciate the rarity of the person who is willing to give to help others in need. This person is even greater in the eyes of the poor.
According to the Law of Cause and Effect, "those who give will in turn receive", and "those who refuse to give will not receive." When we cultivate one share of kindness, we will receive one share of good fortune, there is no need to worry about having nothing left when we give to help others.
Liao-Fan: The eighth category is ‘protecting the proper teachings.’
Narrator: We must be able to differentiate between proper teachings and deviant teachings. Deviant teachings do great harm to people’s minds and hearts and naturally are to be avoided at all costs. On the other hand, teachings with proper wisdom and views, such as Confucianism, Buddhism, the Ten Commandments, etc., which promote kindness and goodness in society, are to be supported.
Almost every culture has these basic proper teachings. If one happens to see others in the act of destroying such proper teachings, one must put forth every effort to protect and uphold these teachings.
Liao-Fan: The ninth category is ‘respecting our elders.’
Narrator: Anyone who is deeply learned, knowledgeable, has high prestige, or is older than us can be considered an elder and is to be highly regarded and respected.
Liao-Fan: The tenth category is ‘loving and cherishing all living things.’
Narrator: We should feel sympathy for all living creatures, even the tiny ants, who know of suffering and are afraid to die. How can we kill and eat living beings and not feel the least bit sorry?
Liao Fan: Some people even say that these things were meant for human consumption…
Narrator: …but there is no logic in this argument and it is only an excuse for those who desire to eat meat.
Liao-Fan: I have only explained the above ten categories in summary, now I will explain each in detail and give examples. What does ‘supporting the practice of kindness’ mean?
In the Yu Dynasty, there once was an emperor by the name of Shwun. One day, before he became emperor, Shwun was watching some fishermen on Lake Leize. He noticed that all the younger and stronger fishermen took the spots where the water was deep and the fish were abundant, while the older and weaker fishermen were left with the rapids and shallow water, where there were very few fish.
When Shwun saw this situation, he felt sympathy for the older and weaker fishermen and thought of a way to turn the situation around. He decided to join in the fishing party to set an example for the others. Whenever he saw fishermen plunder good fishing spots, he would conceal their faults and never even spoke of their selfishness. When he saw those who were humble and yielding, he praised them everywhere he went and even followed their humble and polite ways. Shwun stayed and fished like this for a whole year until the other fishermen got into the habit of yielding good fishing spots to others.
Narrator: This story of Shwun is only an example to show how a person influences others through his actions and not through his speech. It is not meant to encourage people to fish, because fishing is an act of killing. Please refrain from sports, which take the lives of others.
Liao-Fan: A wise and intelligent man such as Shwun could have easily influenced others with a few words of advice. Why didn’t he just say something instead of personally joining the gathering?
Narrator: Shwun did not want to use words, but preferred to set an example for others through his actions. Shwun wanted those fishermen to feel ashamed of their own selfish behavior and change on their own accord. This shows how deep and sincere Shwun’s wish was for others to practice kindness.
Liao-Fan: In today’s era of low morality, social breakdown and loss of proper thinking, it is most difficult to find a good standard of behavior. Therefore, when those around us have shortcomings…
Narrator: ….we do not use our good points to highlight their deficiencies.
Liao Fan: When the other person is unkind…
Narrator: …we do not use our kindness to measure or compare ourselves to them.
Liao Fan: When others are not as capable as we are…
Narrator: …we do not purposely surpass them with our abilities.
Liao Fan: Even when we are intelligent and competent, these skills are to be kept hidden and not boasted of. Instead, we then behave even more humbly than ever. We thus look upon our skills and abilities as unimportant, false and unreal. When someone makes a mistake, we tolerate it and conceal it, giving him or her a chance to reform without losing their self-respect.
When we let the person keep his or her dignity, this person will be even more careful of actions in the future. When we see strengths and kindness in others, we can learn from them, praise them and make their goodness known to others. In daily life, we can refrain from speaking and acting with selfish intentions, but instead seek to benefit society and the public. We can make beneficial laws and regulations for the public to follow.
Narrator: These are the qualities of a great person, who thinks of the public welfare as more important than his or her own.
Liao-Fan: What is meant by ‘harboring love and respect for others’? Sometimes it is hard to tell from appearance whether one is an honorable person or a fraud, since frauds can pretend to be honorable. The difference lies in their intentions. An honorable person’s intentions are good while a fraud’s intentions are bad. There is a great distance between the two and they are as different as black and white. Mencius said that…
Mencius: The difference between truly honorable people and ordinary people lies in their intentions.
Liao-Fan: A truly honorable person’s heart is only filled with love and respect for others. There are thousands of different types of people in this world, some close to us, some strangers, some in high positions and some in low, some smart while others are not, and some virtuous and some corrupt, but nevertheless, they are our fellow humanity.
They are like us, alive with flesh and blood and with feelings. There is not a single person whom I should hate or disrespect. When our hearts are full of love and respect for others, it is the same as if our heart is full of love and respect for the saints and sages. When we understand others, it is the same as if we understand the saints and sages. Why?
Narrator: Because all the saints and sages want the people on this earth to lead happy and productive lives.
Liao-Fan: Therefore, if we can love and respect people and help them to be peaceful and happy, we are doing the job of a sage or a saint.
What does ‘helping others to succeed’ mean? If we cast away raw jade, then this stone would be like any other worthless stone.
Narrator: But if we were to carve and polish it, it could be transformed into a priceless jewel.
Liao Fan: It is the same with people. A person needs to be taught and guided, just as jade needs to be carved and polished. When we see people whom we feel have good potential for doing a good deed or working towards a proper goal, we can guide, support, praise and encourage them, helping them succeed in their endeavors.
If another ever wrongly accuses them, we can try to clear their name and share their burden of slander. Only when we have helped them stand on their feet and be a part of good society will we have fulfilled our responsibility in helping others to succeed.
Most people dislike those who are different from them, such as a fraud versus an honorable person and a bad person versus a good person. In villages, there are usually more bad people than virtuous ones.
Narrator: Since there are always more bad people around, good people are often taken advantage of. Therefore good people often has a hard time standing on their own.
Liao Fan: Frankness and modesty are the usual characteristics of good people. They usually do not care much for their appearance. On the other hand, an average uneducated person often only pays attention to another’s appearance. They like to gossip and make accusations; so, striving to do good turns out to be quite a challenge. A good person can easily be wrongly accused. When this happens, it is entirely up to the goodness and virtue of an elder to correct the actions of those who are bad and guide them back to the right track.
Narrator: It is also up to these elders to protect and help those who are good and need to stand on their own. Those who can preserve good and be rid of wrongdoings achieve the highest merit.
Liao-Fan: What is meant by ‘persuading others to practice kindness’? We all have a conscience, but chasing after wealth and fame has kept us constantly busy and forgetful of our good conscience. We have become willing to stoop very low, as long there is something to be gained from it. When a friend is about to ignore his or her good conscience to do something unworthy, we can remind and warn this friend, hoping to wake him or her from this muddled state of mind.
Narrator: It is like waking up someone when they are having a nightmare, it is up to us shake them into reality. When a person is undergoing a long spell of depression, we can pull this person out of it and help to clear his or her mind.
Liao Fan: We are most virtuous if we can treat our friends with such kindness. A scholar named Han once said…
Scholar Han: By word of mouth, one can only persuade and influence another momentarily. It is easily forgotten with the passing of time and events. No one else would have heard what we have said. If we can persuade and influence others through written works, our words can be passed on for hundreds of generations around the world. Therefore, writing to promote virtue is an act of great speech and is a most virtuous deed.
Liao-Fan: We can persuade others by word of mouth as well as by writing books to promote virtue. Compared with the previous category of helping others to succeed, this is much more direct and obvious. However, the treatment of an illness with the right medicine sometimes proves to have special effects; therefore, we cannot give up.
Narrator: It is also important how we do it. For instance, if a person is too stubborn, we do not persuade him or her with words. If we do, then we are wasting both our words and energy. If a person is gentle and willing to listen, but we fail to persuade him or her, then we have just missed an excellent opportunity to do good.
Either way is because we are not wise enough to tell the difference. We should then reflect to see what we did wrong so the next time we will do it right and will not waste any more words nor lose another opportunity.
Liao-Fan: What is meant by ‘helping those in desperate need’? During one’s lifetime, people will often suffer from serious problems, financial troubles or separation from loved ones. If we meet someone like this, we can help that person as if we are the one who is experiencing the suffering. We immediately come to this person’s aid. If a person has been wrongly accused or convicted, we should plead for this person’s innocence as well as provide aid in any way we can. Scholar Suai once said…
Scholar Suai: It does not matter whether a favor is big or small; what counts is that it is done at a time when others need it most.
Liao-Fan: What humane words! What is meant by ‘developing public projects for the greater benefit of the people’? Small construction works are needed for villages and big construction jobs are needed for cities. Public projects are anything that need to be constructed for the public welfare…
Narrator: Such as irrigation systems for farm lands, dams, bridges, or giving food and water to those who are hungry or thirsty.
Liao Fan: Whenever we have the opportunity, we need to persuade others to do their share as well. Even when others slander or talk behind our back we should not be deterred. Do not be afraid of what others might say and do not get scared when the job becomes difficult. Do not let people’s jealousy and hatred shake our resolve to do kind deeds.
Liao-Fan: What is meant by ‘giving through donation’? In Buddhism, giving is considered foremost in all practices of kindness. When one truly understands the meaning of giving and is willing to give away all worldly belongings, even to the point of donating parts from one’s own body, then this person is walking the way of the Buddha. A person who understands this principle would be willing to give away anything, even to the point of donating eyes, ears, nose, tongue, body and mind.
Narrator: For instance, in a past life, Buddha Shakyamuni offered his own body as food for a hungry tiger.
Liao Fan: One can also give away sight, sound, smell, taste, touch and Dharma. There is nothing a person cannot give away if he or she is willing.
Narrator: If a person can do this, then he is on his way to gaining purity of mind and body. He will have no worries or afflictions, just like the Buddha.
Liao Fan: When we find ourselves unable to give away everything, we can start by donating money. Worldly people treat their clothing and food as dearly as their lives. Therefore, monetary donation is most important for them.
Narrator: When we practice giving without hesitation, we can cure stinginess and at the same time help others in need.
Liao Fan: However, for many it is not an easy thing to do. It is difficult at first, but becomes more natural the more we give. From cultivating giving, peace of mind can be attained, and then there is nothing we cannot give away. This is the best way to cure a bad case of selfishness and an opportunity to change our attitudes toward money and worldly possessions.
Liao-Fan: What is meant by ‘protecting the proper teachings’?
Narrator: For millions of years, proper teachings have been a standard of truth and a spiritual guide for all living beings.
Liao Fan: If we do not have good strong beliefs, how can we join in and support the interaction of heaven and earth? How can people of all walks of life succeed in their endeavors without a standard to live by? How would we be able to escape from delusion and life’s confinement? How would we create and arrange worldly affairs and transcend the cycle of birth and death?
Narrator: These all depend on good and proper teachings as the lighted path.
Liao Fan: Therefore, whenever we see temples, memorials of past saints or sages, pictures of sages, or Buddhist texts, we should be respectful. If they are in need of repair, we should repair and put them back in order. We can especially tell people about the teachings of the Buddha and widely spread the proper teachings. We can let others know of its value, in this way we are also showing our gratitude towards the sages and the Buddhas. We need to do all we can to reach this goal.
Liao-Fan: What is meant by ‘respecting our elders’? It is making an extra effort in showing our attention and respect towards parents, elder siblings, the governor, our superiors or any elders of high virtue, prestige and learning.
Narrator: When taking care of parents at home, we are to do it with love in our hearts and a gentle, accommodating appearance. We should not raise our voice but maintain a peaceful bearing. As we cultivate these virtues, they will become a part of us and we will change into a mild-mannered person. This is the way we can touch the hearts of heaven and evoke a response.
Liao Fan: When carrying out deeds for our superiors or the government, we should follow the rules even when we are not obliged to. We should not try to slack off just because our superiors do not know what we are doing.
Before we convict someone of a crime, regardless of whether the crime is serious or not, we should investigate carefully and handle the case with justice. We should not abuse the power and rights given to us by our superiors.
Narrator: When one faces the emperor, one should show him the same respect as if one were facing the heavens. This is the correct behavior handed down from our ancestors. It has a direct and important effect on one’s hidden goodness.
Liao-Fan: Look at all the families who practiced loyalty and filial piety. Their descendants prosper for a long time and have bright futures. Therefore, we can follow their example and practice with caution.
Liao-Fan: What is meant by ‘loving and cherishing all living things’? A heart of compassion is what makes a good person. Mencius once said…
Mencius: A person is not human if he or she does not feel compassion.
Liao-Fan: A person in search of the virtues of mercy and kindness looks out for his or her heart of compassion. A person who wants to accumulate merits also cultivates a compassionate heart. A person with compassion is a kind, virtuous and merciful person, while one without compassion for others is unkind and without morals. It is stated in The Ethical Code of the Chu Dynasty:
Narrator: "In January, when most animals are bearing young, female species are not to be used for sacrificial purposes."
Liao-Fan: Mencius once said…
Mencius: An honorable person will not live near the kitchen.
Liao-Fan: This is to protect a compassionate heart, since a lot of slaughtering is done in the kitchen. Therefore, our ancestors did not eat meat under four circumstances. First is if they heard the killing, second is if they saw the killing, third is if the animal was raised by them and fourth is if the animal was killed for their sake. If you are not vegetarian but wish to cultivate compassion, then you can learn from our ancestors by eating less meat.
Narrator: According to the Buddha’s teachings, living beings are born as animals as a result of having accumulated bad karma in their previous lives. After they pay their debt in retribution, they can be born as humans again. If they are willing to cultivate they can even become Buddhas. The meat I eat today may be the flesh of a future Buddha. An animal we see today was formerly a person. It is then possible that this animal was my parent, wife, son, a relative or a friend.
Presently, I am human and they are animals. To kill and eat them would be making enemies of those I used to love. If I eat them today, in the future they may become a human again when I become an animal due to my violations of killing. In their revenge, I will have to undergo the same suffering of being killed and eaten.
When we think this way, how dare we kill? How can we swallow a piece of that flesh? Besides, even if the meat does taste good, the taste only lasts from the mouth to the throat. After we swallow, there is nothing left to taste. There is no difference between eating meat and vegetables, why would we want to kill when there is no good behind it?
Liao-Fan: Even if we cannot stop eating meat immediately, we can still try to gradually reduce our meat intake until vegetarianism is accomplished. In this way, we can reach a higher state of compassion within our heart. Also, we need to refrain from killing any living creature, even insects. Man makes silk from the cocoons of silkworms. The cocoons have to be boiled in water first, with the silkworms inside. Think about it, how many silkworms lose their lives in the process?
When we cultivate the land for farming, how many insects have to be killed? We need to be aware of the cost in lives involved in our everyday food and clothing. We kill to provide for ourselves. Therefore, we need to be conservative and value the food and clothing we have. To waste them would create the same violation as killing.
How often have we unknowingly harmed or stepped on a living creature? With a little awareness, we can prevent this from happening. Tung-Pwo Su, a great poet from the Sung Dynasty once wrote…
Tung-Pwo Su: In love of the mice, we often leave him some rice. In pitying the moth, we won’t light the lamp.
Liao-Fan: What a kind and compassionate statement! There are infinite types of goodness. I cannot mention them all. As long as we can expand on the ten previous categories, we can make them into a multitude of good deeds and virtues.
The Fourth Lesson: The Benefit of the Virtue of Humility
Narrator: The third lesson taught us the ways to accumulate kind deeds. Naturally, it would be best if people would practice kindness, but as humans, we are social beings. It is impossible not to encounter others; therefore, it is important to know the ways to improve ourselves when interacting with others.
The best way to do this is to follow the virtue of humility. Humble people in society receive support and trust from the public. If they understand the virtue of humility, they also will understand the importance of constant self-improvement. This constant self-improvement not only includes the search for higher knowledge, but also encompasses the need to be more humane, to perform better in daily duties and to improve communication with friends.
Many benefits and rewards result from behaving with an understanding of humility. This lesson focuses on the benefits of virtue and humility, proven by Liao-Fan’s own experiences. A people will greatly benefit if they can thoroughly contemplate and understand these teachings.
Liao-Fan: In The I Ching/Book of Change, the hexagram of Humility stated…
Narrator: "The law of heaven takes from those who are arrogant and benefits those who are humble. The law of earth will not allow those who are conceited or self-content to always remain that way, but will bring change to them. The humble will not wither, but shall be replenished, just as flowing water fills lower places on the ground as it passes by. The law of spirits and gods brings harm to those who are arrogant and good fortune to those who are humble. Even the laws of people despise the arrogant and like the humble."
Liao-Fan: Therefore, earth, spirits, heaven, gods and people all prefer humility to arrogance. In The I Ching, Book of Change, the sixty-four hexagrams talk about the constant changes and interactions of heaven and earth, yin and yang. The book teaches a person how to become more humane. Every hexagram contains both good and bad outcomes.
The bad outcomes of a hexagram warn people to stop doing misdeeds and to practice kind deeds. The good outcomes of a hexagram encourage people to diligently improve themselves and strive to be better. Only the Humility hexagram contains all good outcomes and no bad outcomes. The Chinese Book of History has also said…
Narrator: "One’s arrogance will bring one harm; humility will bring one benefit."
Liao-Fan: I often went to take the exams accompanied by others and every time I would meet scholars who were very poor. I noticed that before they succeeded in passing the exams and became prosperous, their faces showed such humility, peace and harmony that I felt I could almost hold that quality in my hands.
Several years ago, I took my imperial exam in Beijing. Among the ten applicants from my village, Ching-Yu Ding was the youngest and extremely humble. I told one of the applicants, Jin-Po Fay, that this young man would definitely pass the exam this year. Jin-Po Fay asked…
Jin-Po: How can you tell?
Liao-Fan: I said, "Only those who are humble are qualified to receive good fortune. My friend, look at the ten of us; is there anyone as honest, generous and never tries to come in first, as Ching-Yu? Do you see anyone who is always respectful, tolerant, careful and humble like Ching-Yu? Do you see anyone like Ching-Yu, who, when insulted, does not talk back, or who, when slandered, does not argue? Any person who can achieve such a level of humility will receive protection from the earth, spirits and heavens. There is no reason he will not become prosperous."
Narrator: Sure enough, when the test results came out, Ching-Yu Ding passed.
Liao-Fan: One year in Beijing, I was staying with my childhood friend, Kai-Zhi Fung. I noticed that he always carried himself in a humble way with a kind and accommodating appearance. He was not a bit arrogant, which was an immense change from his childhood ways. Kai-Zhi had a friend named Ji-Yen Li who was straightforward and honest. Ji-Yen often scolded him on his mistakes, but Kai-Zhi always accepted the accusations calmly without talking back.
I told him, "Just as there are signs that warn of coming misfortune, we can see that prosperity comes to those who have cultivated the cause for it. Heaven will help those whose hearts are humble. You, my friend, will definitely pass the imperial examination this year!" Later, he indeed passed the exam.
There was a young man from Santong Province named Yu-Fong Zhou who passed the first level of imperial examinations before he was even twenty. Unfortunately, try as he might, he could not pass the succeeding exams. When his father was moved to another post in the government, Yu-Fong went with him, and came to greatly admire a well-known scholar in that village named Min-Wu Chian.
Yu-Fong brought his essays to this man. He had no idea that Mr. Chian would pick up his calligraphy brush and blot out his entire essay. Not only was Yu-Fong not angry, he sincerely accepted all of Mr. Chian’s corrections and immediately changed his paper accordingly.
Narrator: A young man who could be that humble and who showed such willingness to improve himself was very rare indeed. The following year, Yu-Fong passed the imperial examination.
Liao-Fan: One year, I went to the Capital to pay my respects to the Emperor. I met a scholar named Jian-Suo Hsia who had all the qualities of a great man without a trace of arrogance. I felt the intense aura of his virtue and humility all about him.
When I returned home, I told my friend, "When heaven wants a person to prosper, it will first bestow him with wisdom. Wisdom can make a person honest and well disciplined. Heaven has already bestowed Jian-Suo with wisdom, or he could not be that gentle, kind and good. Surely, heaven will now make him prosperous." Sure enough, when the test results came out, Jian-Suo had passed the exam.
There was a scholar named Wei-Yan Chang from Jiangying who was very learned and wrote good essays. He was also very well known among many scholars. One year he took his exam at Nanjing and stayed at a Taoist temple.
When the results were posted, he found that he had not passed the exam. He became furious and loudly accused the examiner of being blind for not recognizing his obvious talents. At that time, a Taoist monk stood by smiling and Wei-Yan immediately directed his anger towards the monk. The monk said…
Monk: Your essay must not be good!
Liao-Fan: Wei-Yan got even angrier.
Wei-Yan: How do you know it is not good when you have not even read it?
Monk: I often hear people say that the most important element in writing good essays is a peaceful heart and harmonious temperament. Your loud and angry accusations just now clearly show that your mind is certainly not at peace and your temperament is violent. How could you possibly write good essays?
Liao-Fan: Wei-Yan acceded to the Taoist monk’s words and in turn asked him for his advice. The monk said…
Monk: Whether you pass or not depends on your fate. If you are destined not to pass, then no matter how good your paper is, you will still fail the exam. You yourself will have to make a few changes!
Wei-Yan: How can I change something that is predestined?
Monk: Though the power to form your destiny lies in the heavens, the right to recreate it is in yourself. As long as you are willing to do kind deeds and cultivate hidden virtues, you will receive what you ask for.
Wei-Yan: I am only a poor scholar. What good deeds can I possibly do?
Monk: Practicing kind deeds and accumulating hidden virtues all stem from the heart. As long as you constantly harbor the intent to practice kindness and accumulate virtues, your merits will be infinite and boundless! Take the virtue of humility for example, it does not cost anything; why can’t you be humble and reflect on your own essay instead of blaming the examiner for being unfair?
Liao-Fan: Wei-Yan Chang listened to the Taoist monk and from then on, suppressed his arrogant ways. He became very mindful of his own actions and tried not to make mistakes. Everyday he put forth additional effort to do more good deeds and accumulate more merits.
Three years later, he dreamed one night that he entered a very tall house and saw a book that contained all the names of the applicants who passed the exam that year. He saw many blank lines. Unable to understand what it meant, he asked the person next to him…
Wei-Yan: What is this?
Person: This book contains all the names of the applicants who passed the exam this year.
Wei-Yan: Why does it have so many blank lines?
Person: The spirits of the underworld check on the applicants every three years. Only the names of those who practice kind deeds and do not make mistakes are allowed to appear in this book. The blank lines used to bear the names of those who were supposed to pass the exam, but due to their recent offenses, their names have been erased.
Liao-Fan: Then, pointing to a line, the person said…
Person: Ah-ha, for the past three years you have been very careful and have exerted such self-control that you have not made any mistakes. Perhaps you should fill this blank. I hope you will cherish this opportunity and take care not to make any mistakes!
Narrator: Sure enough, Wei-Yan passed the exam that year and placed 105th.
Liao-Fan: From the examples given above, we know that spirits and gods are always watching our behavior.
Narrator: Therefore, we must immediately do whatever is beneficial to others and avoid doing whatever is violent, dangerous or harmful to others. These are all things I can decide for myself. As long as I harbor good intentions; refrain from wrongdoings; do not offend the earth, spirits, heavens, and gods; humble myself; am tolerant and not arrogant; then the earth, spirits, heavens and gods will constantly have compassion for me. Only then will I have a foundation for my future prosperity.
Those who are full of conceit are definitely not destined to be great. Even if they do prosper, they will not be able to enjoy their good fortune for long. Intelligent people would definitely not make themselves small and narrow-minded and refuse the good fortune they are entitled to.
Narrator: Besides, those who are humble always increase their opportunities to learn. If a person were not humble, who would want to teach him or her? In addition, humble people are always willing to learn the strengths of others. When others perform good deeds, humble people will learn and follow their examples. In this way, the kind deeds that humble people can accomplish are boundless! For those who wish to cultivate and improve upon their virtues, they especially, cannot do without the virtue of humility.
Liao-Fan: The ancients had and an old saying…
Narrator: "Those who have their hearts set on attaining success and fame, will surely attain success and fame. Those who have their hearts set on attaining wealth and position, will surely attain wealth and position."
Liao-Fan: A person who has great and far-reaching goals is like a tree having roots. A tree with roots will eventually sprout into branches, leaves and flowers. A person who has set down great and far reaching goals must be humble in every thought and try to relieve another’s burden even if the occurrence is as insignificant as a speck of dust.
Narrator: If one can reach this level of humility, one will naturally touch the hearts of earth and heaven.
Liao-Fan: Furthermore, I am the creator of my own prosperity; if I truly want to create it, I will certainly succeed. Look at the applicants who sought fame and wealth. In the beginning, they did not harbor a sincere heart; it was only a passing notion. When they fancied it, they sought it. When their interest dropped, they stopped. Mencius once told Emperor Shuan Chi…
Mencius: Your Highness has a love for music. However, your love for music is only a personal pleasure. If you can expand from the heart, which seeks personal happiness to that of sharing happiness with all your subjects and make them just as happy as you are, then, surely the nation is bound to prosper!
Liao-Fan: I think it is the same for those who are seeking to improve their lives by changing their destiny. I, for example wanted to pass the imperial exams. If people can expand the heart to diligently do kind deeds, accumulate merits, and put forth their best efforts into character improvement, then both destiny and prosperity will be theirs to create.
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