[1] Qīngcǎotáng In His Later Life Becoming Duke Zēnglǔ 青草堂后身曾鲁公

Lóngshū’s Pure Land Text
[7] Seventh Scroll: Seven Essays [On] Essentials [For] Pointing [Out To The] Lost [For Their] Return


Those [with] Chán contemplation, [who practise Self-powered meditation, are with] many not believing [in] Pure Land, assuming [it is] attachment [to] form. [They] desire [to] directly point [to the] human mind, [to] see [its] nature [to] become Buddhas. This saying [is] extremely good, [yet] extremely not easy [to] reach [in practice], instead [with] those becoming disadvantaged many.


Thus, now detailedly speaking of [the] disadvantages of Chán contemplation, moreover citing important past events as proof. Giving [this to] all [with spiritual] cultivation, [who do] not know its essentials, together [for them] raising, then speaking of [this too]. Thus [with] this scroll named [as] ‘Essentials [For] Pointing [Out To The] Lost [For Their] Return’.

[1] Qīngcǎotáng[In His] Later Life [Becoming] Duke Zēnglǔ


[In the] Sòng Dynasty, [there] were two [Chán Masters named] Qīngcǎotáng. That earlier [one was] more than ninety [years old. There] was [a] Zēng family’s woman, [who] once served [him with] veg[etari]an [food] offerings and gave [him] clothing. [The] Venerable, [for] thanking her kindness, then said, ‘[This] old monastic [will] give [to] madam, [by] becoming [your] son.’ 


One day, [when] this woman [gave] birth [to a] son, dispatching [a] person [to] see Qīngcǎotáng, [he had] already sat [and] departed. That born son, then [became] Duke Zēnglǔ [i.e. Zēng Gōngliàng (曾公亮), or Duke of the country of Lǔ’ (鲁国公)].


[In the] past life as [a] monastic, constantly cultivating blessings [and] cultivating wisdom, thus [when] young, climbing high [in an] imperial exam, he later became [the] prime minister. With [the] worldly [and] secular looking at this, [this is] without [anything] further [advantageous to] add. Even though [so], this [is] also [a] mistake. Why thus?


This worldly wealth [and] honour [does] not last long, [with] receiving [of them] exhausted then empty, also moreover, according [with] karmic conditions going, [to be] reborn without having [an] ending time.


[This is] not as good, moreover, [as] birth [in the] Western [Pure Land, to] see [the] Buddha [and be] liberated from [the] great matter [of] birth [and] death, [then] coming back [to] become [a] prime minister.


Thus, although entering [the] womb within [to] receive birth, [of] this one [Buddha-]nature, already not ignorant [of it]. Therefore, although [with] rebirth within [the] world, already not receiving rebirth, yet [with] birth [and] death, going [and] abiding with ease.


Now, yet able [to be] liberated [from] birth [and] death, then showing affection [for] mere favours, for [a] person becoming [a] son, then not liberated [from] greedy attachment, [to be] forever in rebirth, this loss [of the] plan [for attaining Buddhahood] is extreme.


Sòng [Dynasty’s] Wáng Rìxiū
Lóngshū’s Pure Land Text:
Seventh Scroll: Seven Essays [On] Essentials [For] Pointing [Out To The] Lost [For Their] Return

Namo Amituofo : Translation by Shen Shi’an

Related Articles:

Next Essay:

[2] Chán Master Jiè In His Later Life Becoming Dōngpō

Seven Essays:

Lóngshū’s Pure Land Text:
[7] Seventh Scroll: Seven Essays On Essentials For Pointing Out To The Lost For Their Return

Related Teaching:

Chán Master Qīngcǎotáng’s Public Case

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