Printing [And] Gifting [Of The] Pure Land [Tradition’s] Five Sūtras’ Postscript
[The] Bráhma Net Sūtra says, ‘I [i.e. the Buddha] am [one who had] already accomplished [as a] Buddha, [and] you are [as those] yet [to] accomplish [as] Buddhas. If able [to] thus believe, [all] kinds [of] precepts [are] already complete.’
[The] Flower Adornment Sūtra says, ‘All sentient beings possess [the] Thus Come [Ones’] wisdom’s [and] virtues’ forms, [who are] only due [to] deluded thoughts [and] attachments, not able [to] realise [and] attain [them]. If departing [from] deluded thoughts, then [will] all[-knowing] wisdom, natural wisdom, [and] unimpeded wisdom, then [be] attained, [to] manifest [in the] present.’
[From these] is [it] known [that] sentient beings’ mind-nature, with [the] Buddhas [are] originally [the] same, [as of ‘the] mind, Buddhas [and] sentient beings, [the] three [are] without differences’, only with differences of [being] confused [and] awakened only.
How [can] sentient beings, when confused and not awakened, although possessing Buddha-nature that [is] vast [and] great, perfect [and] complete, [that] vertically exhausts [the] three periods, [and] horizontally pervades [the] ten directions, completely by dusty labours [i.e. secular life’s concerns] buried, instead [of] receiving [the] power of this Buddha-nature’s meritorious virtues, give rise [to] confusions [and] create [negative] karma, slander [the] Triple Gem, self-harm [and] harm others?
Just as [a] flowing spring [is] submerged [and] hidden [in the] ground within, [if] completely not aware [of it, there] must [the right] time’s cause [and] condition, for it [to] begin [to be] released, then able [to] gradually [be] enlightened clearly.
Therefore, [from] ancient [until] present [times, there] are many powerful great persons, [who] when young [are] confused [and] ignorant, specially with slander [of the] Buddha’s Dharma as [their] particular ability. When [their] personal experiences gradually deepen, coming across situations [and] encountering conditions, suddenly [and] completely awakening, from then taking refuge [in the] Triple Gem, those practitioners [with] true strength, likewise cannot [be] completely counted.
[This is] sufficient [to] prove [that the] Buddha’s Dharma’s vastness [and] greatness, truly then [is the] mind’s Dharma that all sentient beings originally possess.
Jiāngxī’s Ji’an’s layperson Wú Nánpǔ, [with] original past [good] roots deep [and] thick, from young did trade [at] Hùbīn [i.e. Shànghǎi], [with his] mind retaining charitability, however completely not knowing [the] Buddha’s Dharma, instead seeing faith [in the] Buddha to be superstitious belief. His wife Zhāng Shì, although possessing [the] faithful mind, yet also not recognising [the] evil [from the] right, thereby persuading [him, it was] also difficult [to] inspire [him].
[In the] People’s Republic [of China’s] 20th year’s [i.e. 1931 C.E.], [he was] by bandits kidnapped to [their] bandits’ cave. [By] sorrows [and] suffering simultaneously compelled, seeking [and] considering [escape, but] without [a] plan, [he] thereupon remembered when Zhāng Shì persuaded [him to have] faith in [the] words [of the] Buddha’s Dharma. Thus, [he] hoped [that the] Buddha [would have] loving-kindness [to] save [him], hoping [to] exit [the] bandits’ cave.
How [did he] know [the] Buddha’s Dharma [is] inconceivable, [that the] Buddha’s loving-kindness [is] like [that of a] mother recollecting [her] child, [with] connection [and] response [for] mutual interaction, [as] quickly as [a] drumstick [striking a] drum [sounding]? Suddenly came patrolling [policemen], for saving other persons’ hostage, mistakenly walking [to his] place, [to] immediately have him rescued. Not spending [a single] cent, safely escaping [from] danger.
Thus knowing [that the] Buddha’s Dharma has efficaciousness, [he] began [to] slightly [have the] faithful mind, [and] thereupon going [to Mount] Pǔtuó [and] other places [to] offer incense [and] prostrate [to the] Buddha.
[In the] 22nd year [i.e. 1933 C.E.], with [his] wife Zhāng Shì, together [with] a son, [they were] riding [in a] car. Travelling to [a] road, midway, [at] where [a] bend [was], a young Western girl suddenly, from [the] side horizontally came. Just [then], with [the] car colliding, [she was] by [the] car crossed over [and] crushed, falling [and] stumbling [to the] car below.
She, [the] father [and] son, [these] three persons, [were] scared till [their] ‘souls’ [were] not attached [to their] bodies, [with] sweat flowing drenching [their backs], thinking [it] means this girl’s [body has] already become three segments. [They] hurriedly recited Contemplator [Of The] World’s Sounds Bodhisattva[‘s name (i.e. Námó Guānshìyīn Púsà)], with hope [that the] Buddha [with] loving-kindness [offers] blessings [and] protection [for] rescue. When stopping [the] car, alighting [to] see, however seeing that Western girl, [to be] lying on [her] back [at the] car below, exactly at [the] four wheels, in their middle, [having] followed [the] car [to be] dragged along [for a] few tens [of] steps.
At the same time, patrolling [policemen and the] city’s residents [like] clouds gathered, [and] that girl’s father also soon arrived. With [the] girl aided [to] rise, only seeing her whole face [to be] very reddish, [yet] completely without scars. [After] repeatedly going through examinations, not in the least [with an] injury, [the] girl then followed [her] father and left.
[This] layperson, [having] gone through these two dangers, greatly began [to have the] faithful mind. [In the] 23rd year [i.e. 1934 C.E.], [he] specially came towards [Yìn]guāng [to] seek [the] giving [of] refuge, thereupon [for him] choosing [the] Dharma name called Huìyún [i.e. Wisdom’s Cloud], [and with] Zhāng Shì’s Dharma name called Huìxián [i.e. Wisdom’s Virtue], afterwards then advancing [to] receive [the] Five Precepts. From this faithful mind [with] true sincerity, [with] diligence cultivating upholding [of the Buddha’s name], again at Língyán [Monastery and] every place widely creating meritorious virtues.
Also, [with] several males under [his] surname, continuously getting several female grandchildren, [there was] difficulty of [getting] male grandchildren. Reaching [the] 24th year [i.e. 1935 C.E.], just [when the] layperson [reached his] 60th birthday, [his] eldest daughter-in-law thereupon gave birth [to] a highly intelligent son.
[With] each relative [and] friend, flocking [with] one another [to] congratulate [him, this] layperson, due [to] already [being with] lifelong veg[etari]anism [making] offerings [to the] Buddha, then [with] oneself’s birthday, and [for his] grandson’s [first] full moon [after birth’s celebration, he] all used veg[etari]an food offerings, not in the least touching meat [dishes], with [this] for abstaining [from] killing, [with] eating [as] veg[etari]ans promoted.
Now again, with [a] thousand yuán printing [The] Pure Land Tradition’s Five Sūtras, [to be] given [as] gifts [to] form affinities, inviting [Yìn]guāng [to] relate these causes [and] conditions [for having] faith [in the] Buddha, and for this Postscript.
Universally wishing [that] those yet [to] give rise [to the] faithful mind, see [and] hear [this, to] give rise [to] Faith, [and that] those [who have] already given rise [to the] faithful mind, due [to this], then [have it] increase [and] grow. Certainly hoping everyone [to have] Faith [in the] Buddha, [to] together [be] born [in his] Western [Pure Land], together perfect [the] seeds [of] wisdom, with [this] relieving all Buddhas’ original aspiration of universally delivering sentient beings.
[In the] People’s Republic [of China’s] 26th year’s [i.e. 1937 C.E.] second month, [on] Contemplator [Of The World’s] Sounds Bodhisattva Mahāsattva’s sacred birthday, [by the] Constantly Repentant Monk Shì Yìnguāng respectfully postscripted.
Namo Amituofo : Translation by Shen Shi’an
‘The Pure Land Tradition’s Five Sūtras’ As Checked By The Chinese Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng