Confusion: There are some who might doubt the reality of rebirth in Āmítuófó’s (阿弥陀佛: Amitābha Buddha) Pure Land (净土), assuming that without news of those reborn returning to inform of their reaching of it, it might not be true. However, there are clear cases proving otherwise, with additional auspicious signs (瑞相) to inspire more Faith too. Here are two inspiring classic cases among others to share…
Case #1: In the Jìn Dynasty (晋朝), within the White Lotus Society (白莲社) founded by the Pure Land Tradition’s 1st Patriarch Great Master Huìyuǎn (净土宗初祖慧远大师) at Mount Lú’s (庐山) Dōnglín Monastery (东林寺), it had a hundred and twenty-three monastic and lay practitioners, who were all reborn in the Western Pure Land Of Ultimate Bliss (西方极乐世界) with practice of the Dharma Door Of Mindfulness Of Buddha (念佛法门).
One of them was Quē Gōngzé (阙公则), who previously made the vow, that in the future, with himself reborn in the Pure Land already, he will return to inform so. Later, after he had died already, on the first anniversary, his friends for him, conducted Buddhist practices for creating meritorious virtues. Suddenly, filling the forest’s trees and hall within, everywhere was golden light. He had probably waited for the best time to return and report, when many could gather to witness it, so as to best inspire as many as possible.
Heard within the air was a person saying, ‘I am Quē Gōngzé, and have already been born in the Land Of Ultimate Bliss. Because in the past, having established the vow to inform, therefore specially returning to inform you. (With all superior persons, we have come here to listen to the sūtras.) Everyone only has to, with the sincere mind be mindful of Buddha, and it will be without those not reborn there.‘ Having spoken, the light disappeared.
This attests to the importance of having utmost sincerity when practising mindfulness of Āmítuófó’s name (阿弥陀佛), which binds the Three Provisions (三资粮) of Faith, Aspiration and Practice together, thus connecting to him for to be born in his Pure Land. Quē Gōngzé’s frequently used bowl also fell from the air. It was full of fragrant rice from Pure Land, with the eating of which there was no hunger for seven days.
Case #2: In the Sòng Dynasty (宋朝), there was a high monastic at Míngzhōu (明州) named Kějiǔ (可久), which means, ‘can practise for long’. As he often recited the Wonderful Dharma Lotus Flower Sūtra《妙法莲华经》, and gave rise to the Aspiration (Vow) to be born in the Western Pure Land Of Ultimate Bliss, people called him Jiǔ Fǎhuá (久法华), which means, ‘long-time practitioner of the Dharma Flower Sūtra’.
In Emperor Rénzōng’s (仁宗皇帝) Yuányòu’s (元祐) eighth year (1093 C.E.), when Jiǔ Fǎhuá was eighty-one years old, he sat and departed. Passing three days, he revived and said, ‘I have (travelled to and have) seen (all in) the Pure Land’s (supreme) realm. Together with those circumstances spoken in the Sūtras, they are completely the same.
[This attests to the truthfulness of the teachings in the Pure Land Sūtras taught by the Buddha, thus serving to increase our Faith in them. Conversely, if some claim to have seen or been to the Pure Land, but state that not according with the sūtras, there is no reason to believe them. This is while if that claimed accords, we might as well be inspired to study the sūtras more diligently for more details, as they were taught by the Buddha.]
On lotus flower daises (莲华台) above, all are labelled clearly with the surnames and names of those persons (in this world cultivating pure karma [净业]) who should be reborn there. I saw on one golden dais (金台), with its label being Míngzhōu’s Sūn Shí’èrláng (孙十二郎). On one golden dais, its label is Jiǔ Fǎhuá. On one silver dais, its label is Míngzhōu’s Xú Dàogū (徐道姑).’ Having spoken, he again departed.
[A related testimony is that of Wáng Shì (王氏), who in a dream saw a great pond in Pure Land with lotus flowers big and small, with some flourishing and some emaciating. Within one lotus was Yáng Jié (杨杰) seated with a treasure crown and necklaces adorning his body, who was already born there. There was also Mǎ Yú’s (马玗) flower, which was quite emaciated then. Mǎ Yú’ was still living in our world without sickness, who was later reborn in Pure Land too.
The flourishing or emaciating state of the flowers should represent their level of practice and/or readiness to reach the Pure Land. Their names should be labelled on their lotus flowers too. Silver daises might represent those yet to be fully ready for birth in the Pure Land, thus yet to be golden, as there are no silver ones mentioned in the Contemplation Sūtra’s《观经》nine grades (九品) of birth.]
Five years later, when Xú Dàogū died, filling her house was extraordinary fragrance that ‘assailed’ the nostrils, which everyone smelled. Twelve years later, when Sūn Shí’èrláng died, in empty space were those very pleasant heavenly musical instruments’ sounds, which everyone all heard.
Conclusion: According to these cases, were they not all reborn in the Western Pure Land? Like Quē Gōngzé and Jiǔ Fǎhuá, who returned to inform so after reaching it, how can there be doubts that rebirth in Pure Land is not true? As Jiǔ Fǎhuá’s testimony upon return also fulfils two other cases with auspicious signs of birth in Pure Land later, along with his own case, his testimony is a case of 3-in-1, triply inspiring.
Related Articles:
净土宗初祖慧远大师传
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https://purelanders.com/2017/03/17/biography-of-the-first-patriarch-of-chinese-pure-land-tradition-great-master-huiyuan
Who Has Been To Pure Land And Back?
https://thedailyenlightenment.com/2012/06/who-has-been-to-pure-land-back
十位相连宋朝净土圣贤10 Related Sòng Dynasty Pure Land Sages
https://purelanders.com/2018/12/04/10-related-song-dynasty-pure-land-sages
如何知道往生者已达净土？
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15 种瑞相
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(How To Seek Advice For Difficult Decisions?)
https://purelanders.com/sure
《一切念佛人往生及不往生之证据》
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https://purelanders.com/zhengju
往生净土之证据
Various Proofs Of Rebirth In Pure Land
https://purelanders.com/2024/10/24/proof-of-rebirth-in-pure-land
