Rebirth of Liu Chengzhi of the Jin Dynasty
Liu Chengzhi, courtesy name Zhongsi, was from Pengcheng (modern-day Tongshan County, Jiangsu). He lost his father at a young age and was extremely devoted to caring for his mother. Well-versed in the teachings of Laozi and Zhuangzi, he avoided mingling with the mundane world of his time. Initially appointed as a government military staff officer, Liu Chengzhi was repeatedly recommended for higher positions by prominent officials of the time, but he resolutely declined each offer. At that time, Master Huiyuan was living at Donglin Monastery on Mount Lu, practicing Nianfo (Buddha Recitation) Samadhi. Liu Chengzhi sought refuge in him. Master Huiyuan asked, "Why do you not seek the prestige of officialdom?" Liu Chengzhi replied, "The Jin Dynasty lacks the solidity of bedrock, while sentient beings face the perilous fate of eggs stacked in a pile; why should I pursue an official career?" At that time, Emperor Liu Yu, of the Liu Song Dynasty of the Southern Dynasties, admired Liu Chengzhi's refusal of wealth and power and dubbed him "Remnant of the People," commending his noble character. Alongside him, other scholars of pure faith (in the Pure Land Dharma) such as Zong Que, Lei Cizong, Zhou Xuzhi, Zhang Ye, Zhang Quan, and Bi Yingzhi also sought refuge with Master Huiyuan on Mount Lu for (Buddhist) practice. Together, they built quarters and established the Lotus Society before the image of the Three Sages of the West, and they practiced the Pure Land Dharma gate. Liu Chengzhi carved their vow on stone, which reads:
"With clear understanding of the laws of causation and change, the signs of coming and going, arising and ceasing become evident. Since the principle of constant change and karmic arising aligns with reality, the results of good and bad deeds are undeniable. We know how rare it is to obtain human birth, and how we can lose it in the blink of an eye and fall into the six realms (of reincarnation). We are enlightened to the impermanence of worldly matters and the urgency of life and death. We recognize the relentless force of the retributions leading to the three evil paths, knowing how difficult it is to escape from those treacherous destinies. This is why, we, virtuous companions on the same path, are diligent in the morning and vigilant at night, in hopes of being rescued and liberated.
"The inconceivable realm can only be reached through responsive connection, not by seeking form. When one resonates with what truly exists, even the most remote path is close at hand. But if one pursues what lacks substance, there will be nothing to aim for in this state of obscurity. Today, fortunate to have achieved this responsive connection without seeking it, we devote our minds to the Western Pure Land of Ultimate Bliss. Through writing, we express our sincere faith, revealing our aspirations to Heaven and Earth. The interconnection of these opportunities and auspicious signs in dreams has led over a hundred virtuous companions to gather here to practice together a joyful thing. We virtuous ones are gathered like clouds that emit radiant light; we stand in perfect harmony (like a body and its shadow), as if brought together by Heaven’s design and Earth’s arrangement. Any undertaking must be established on principle in order to achieve harmony. Such a remarkable event as this cannot be accomplished by human effort alone but arises from Heaven and Earth, inspiring sincerity and secretly providing support, so that the virtuous may gather here.
"However, our backgrounds and virtues vary, and our good roots and merits differ. Though our morning prayers for rebirth in the Pure Land are unified, by night our thoughts diverge, even though we are disciples and companions under the same teacher, which is truly lamentable. Thus, I am moved to gather everyone, calling them to adjust their robes and come to the Dharma hall, so that we may all unite our minds, placing our intent on the inconceivable destination (the Western Pure Land). We vow together, hoping that all who join in this practice may easefully attain rebirth in the Land of Ultimate Bliss. For those who first attain rebirth the Pure Land, rising above others in excellence, we ask that they do not dwell alone in the lofty clouds, forgetting those still lost in the depths below."
"Beholding the wondrous, heavenly form of Amitabha Buddha, our hearts are opened, allowing true awareness to emerge. The deluded false consciousness is enlightened by the True Heart, transforming our heavy, coarse bodies into the extraordinary, ethereal bodies born of lotus flowers. Resting on lotus blossoms in the waters of eight virtues, beneath the shade of the seven-jeweled trees, we praise Amitabha Buddha. We fly freely in the vast expanse between heaven and earth, our robes, as light as clouds, drifting; we wander leisurely in the fragrant breeze, losing all sense of time. We look down to bid farewell to the three lower paths of suffering, and, raising our heads proudly, we look toward the heavenly palace and take leave of the three realms. We guide all spirits to follow the great path towards rebirth in the Pure Land. From afar we point to Amitabha Buddha, the Great Awakened One, as the ultimate goal. How magnificent and grand it would be to realize this ideal!"
Liu Chengzhi later moved to the northern valley of Xilin Mountain stream, where he built his own meditation hut. There, he delved deeply into the profound teachings of Buddhism, upheld the precepts rigorously, and composed poems about the Nianfo (Buddha Recitation) Samadhi. After six months, in meditation, he saw Amitabha Buddha radiating light that illuminated the earth, everything appearing in a golden hue. After fifteen more years of practice, while reciting the Buddha’s name, he saw Amitabha Buddha shining a ray from the urna (an auspicious sign of the Buddha) between his eyebrows, reaching out his hand in a gesture of comfort and welcoming. Liu Chengzhi said, "How may I receive the Tathagata’s blessing upon my head and be covered by his robe?" Not long after he said this, Amitabha Buddha blessed him, placing a robe upon him. On another day, Liu dreamed of entering a lotus pond of seven jewels, with clear, serene waters and lotus blossoms of blue-green and white. A figure with a halo around his head and a swastika on his chest pointed to the pond and said, "This is the water of eight merits. You may drink it." Liu drank and found it exquisitely sweet. Upon waking, a fragrance emitted from his pores. He then declared to others, "The conditions for my rebirth in the Pure Land have matured!"
Thus, he invited monks to recite the Lotus Sutra nearly a hundred times. Facing the Buddha’s image, he burned incense, bowed repeatedly, and prayed: "It is because of the teachings of Shakyamuni Buddha that I know of the Western Pure Land of Ultimate Bliss and of Amitabha Buddha. This incense should first be offered to Shakyamuni Buddha, then Amitabha Buddha, and finally the Lotus Sutra, for it is through the merit of this sutra that I may be reborn in the Pure Land. I also pray that all sentient beings may join me in the Western Pure Land." After saying this, he bid farewell to the assembly, lay down on his bed, joined his palms facing the west, and peacefully attained rebirth. This occurred in the sixth year of the Yixi era (410 CE) of Emperor An of the Eastern Jin Dynasty, at the age of fifty-nine. "（Collected Records of the Tripitaka from Donglin Monastery）
- Excerpt from ‘Records of the Pure Land Sages’
