Master Shandao A Brief Biography PDF

Master Shandao: A Brief Biography
By Dharma Master Huijing

English translation by Householder Jingtu
Published by Chinese Pure Land Buddhist Association

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善導大師略傳-內文OK.indd 1 2014/2/18 下午 02:58:57

Master Shandao:
A Brief Biography
By Dharma Master Huijing
English translation by Householder Jingtu

After the Charter, it is necessary to be familiar
with the school’s founder, for the former is based on the
teachings of the latter. The founder occupies a preeminent
position in the school, unmatched by others.
The founder of the Pure Land school was Master

Shandao of the Tang Dynasty, widely accepted as an
incarnation of Amitabha Buddha. He synthesized and
completed the Pure Land teachings and wrote the Five
Works in Nine Fascicles, which definitively laid down the
thought and practices of the Pure Land tradition.
The wisdom of the Buddhas is profound; it is

unfathomable to ignorant ordinary beings. The meanings
of the sutras are multi-layered and therefore subjected
to many different interpretations. Literal explanations
would do injustice to all the Buddhas. As they composed
their explications, the ancient worthies adopted the
perspectives of their own schools. And learners all took
as benchmarks the interpretations of the sutras by their
respective schools’ patriarchs and lineage masters.
Pure Land practitioners should follow only

the explications of Master Shandao and the school’s
other lineage masters. If the interpretations of other

knowledgeable figures should differ from those of our
lineage masters, we should recognize that the others
were using their own expedient means to attract and
instruct learners. We should neither comment on nor
seek convergence with these other teachings, but merely
set them aside. It is sufficient to draw from the Shandao
tradition alone.
This is the proper approach for practitioners of

the Pure Land school to take towards such matters.
The Editors
6 Master Shandao: A Brief Biography

1. Shandao Appears in the Golden Age
of Sui-Tang
Master Shandao, the de facto founder of China’s Pure
Land school and an incarnation of Amitabha Buddha, was
born in the 9th year of the Daye period of the Sui Dynasty
(613). He passed away in 2nd year of the Yonglong
period of the Tang Dynasty (681), aged 69. His birth
occurred during the rule of Emperor Yang of the Sui; he
lived through the reigns of Emperors Gaozu and Taizong
of the Tang, and died when Emperor Gaozong was on the
throne.
Master Shandao adopted his approach of “believing

in [Pure Land teachings] and persuading others to
believe” just as the Tang Dynasty entered its golden age
under Emperors Taizong and Gaozong. Shortly before
his birth, Emperor Wen had reunified China under the
Sui Dynasty, and the auspicious circumstances helped
foster a Buddhist renascence. Emperor Wen adopted
policies to “rule the nation according to Buddhism” and
to “reinvigorate Buddhism,” and issued an edict to “revive
the country’s Buddhist monasteries.” Nearly all aspects
of life in China came under influence of the Dharma. It

was during this time, when Buddhist faith flourished,
that Master Shandao chose to come as an emanation
from the Pure Land of Infinite Light. He raised high the
banner of “reciting Amitabha Buddha’s name to achieve
Buddhahood,” and taught sentient beings to seek rebirth
in the Western Land of Bliss and become Buddhas.
2. An Early Biography Hints at

Greatness
There are many texts relating to the life of Master
Shandao, with about 20 to 30 in China and Japan. From
this we can understand his lofty standing in the history of
Buddhism and the deep influence he exerted.
Among the earliest texts was Biographies of

Prominent Monastics, Continued, by Master Daoxuan of
the Tang Dynasty. Also appearing during the Tang was
Edited Tales of Auspicious Happenings, jointly composed
by Masters Wennian and Shaokang. Apart from these,
most of the literature was written from a laudatory
viewpoint in later times. Though the latter texts have their
significance, they are of relatively little historical value.

The basic references to the life of Master Shandao
can be found in four biographies and six tablet
inscriptions –
I. Biographies
• Biographies of Prominent Monastics, Continued,

Part 27, Biography No. 10 (Shandao’s biography
appended); by Master Daoxuan of the Tang
Dynasty; 645
• Edited Tales of Auspicious Happenings Relating

to Rebirth in the Western Pure Land, Chapter
12, “Biography of Master Shandao”; by Masters
Wennian and Shaokang of the Tang Dynasty; 805
• Tales of Rebirth in the Pure Land, Part 2, No. 15,

“Biography of Master Shandao”; by Jie Zhu of
the Song Dynasty; 1064
• Tales of Rebirth, Revised and Updated, Part 2,

No. 25 and 26, “Biography of Masters Shandao
and Shandao [different second character]”; by
Wang Gu of the Song Dynasty; 1084

(Cited in Collected Biographies of Five Pure Land
Patriarchs, in the Taisho Canon, Vol. 83, page 157)
II. Tablet Inscriptions
• Tablet in Memorial Pagoda to Master Shandao,

Ci’en Monastery (Tang Dynasty); in the capital
(i.e., Changan, today’s Xian), inscribed in metal
and stone
• Eulogy in Memorial Pagoda to Master Shandao,

Ci’en Monastery (Tang Dynasty); in the capital,
inscribed in metal and stone
• Niche inscription at the Great Buddha statue,

Longmen Grottoes, Luoyang; “Collection in
Metal and Stone,” No. 73
• Memorial Inscription to Master Longchan; as

above, No. 86
• Inscription at Pagoda to Master Jingye; as above,

No. 75
• Inscription at Pagoda to Master Huiliao,

Guangming Monastery (Changan); “Collection
in Metal and Stone, Continued,” No. 5

Master Daoxuan was born in the 16 th year of the
Kaihuang period of the Sui Dynasty (596), so he was
only 17 years older than Master Shandao. They were
contemporaries and Shandao was relatively youthful.
Even then Master Daoxuan, founder of the Lu school
(vinaya, or monastic discipline) at Mount Zhongnan
outside Changan, was recording in his Biographies of
Prominent Monastics, Continued what he had heard about
Master Shandao. These characteristics of Shandao would
later become widely celebrated. Though the text was only
123 characters in length, it provided a glimpse of the
greatness to come.
3. Surnamed Zhu, From Shandong

Master Shandao was born into a family surnamed
Zhu. A native of Linzi County, Shandong Province, he
took monastic vows as a youth. His teacher was Master
Mingsheng of Mizhou, who specialized in the study
of such Mahayana scriptures as the Lotus Sutra and
Vimalakirti Sutra.
Mizhou was in Zhucheng County in Shandong, not

far from Linzi. Master Mingsheng was a student of the
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Sanlun (Three Treatises) school. Together with Master
Jizang, the school’s founder, he was a senior disciple of
Master Falang.
4. Buddhism Flourishes in the Late

Sui and Early Tang
Given the flourishing of Buddhism at the time,
Master Jizang received an imperial summons to teach
Sanlun at Riyan Monastery in the capital, Changan. He
passed away in the 6th year of the Wude period (623).
Master Shandao’s birth coincided with the height of
Jizang’s activity in Changan.
Moreover, Tiantai school founder Master Zhiyi had

died, aged 60, in the 17th year of the Kaihuang period
(597). That was 16 years before Shandao was born.
Afterwards Zhiyi’s disciple, Master Guanding, vigorously
promoted the Tiantai school.
As for Pure Land, Chan Master Daochuo had

converted to its teachings in the 5th year of the Daye
period (609), at the age of 48. With Taiyuan in Shanxi
Province as his base, he was sowing the seeds of

Amitabha-recitation. His fame spread, and even children
knew the practice of reciting Amitabha Buddha’s name.
There was also Tripitaka Master Xuanzang, who had

journeyed to the West (India). After a 16-year sojourn,
he brought back to China a huge number of sutras and
translated them into Chinese, leaving a lasting legacy.
Master Xuanzang was 11 years older than Master
Shandao. They were active in Changan around the same
time.
5. A Painting Triggers Aspiration for

Rebirth
Master Shandao was once deeply moved after
viewing a “Portrait of the Western Land of Bliss.”
Admiring and praising the powerful aspiration for rebirth
in the Pure Land, he said, “We should entrust our body to
the Lotus Platform and our spirit to the Pure Land.”
Such portraits depicted the splendors of Amitabha

Buddha’s Western Pure Land. They were meant to be
viewed by the public and to evoke admiration. Master
Shandao’s first viewing of the painting had such a great
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impact on him that he developed a deep longing for
rebirth in the Pure Land, which never wavered. We can
appreciate the strength of his positive merit from previous
lives, and that there was a rationale behind his reaction.
6. Devotion to the Contemplation

Sutra, Achieving Samadhi
After receiving full monastic precepts at the age
of 20, Master Shandao read the Contemplation Sutra
together with Vinaya Master Miaokai. He exclaimed, with
a mixture of sadness and joy, “The other practices are all
circuitous, remote and hard to accomplish. Only through
this one [in the Contemplation Sutra] can we transcend
the cycle of rebirth.”
D u r i n g l a t e S u i a n d e a r l y Ta n g t i m e s , t h e
Contemplation of Infinite Life Sutra was among the most
popular scriptures. It was not only esteemed by Pure
Land adherents, but received close attention throughout
Buddhist circles. It became the subject of discourses and
recitations everywhere.
That wasn’t surprising, in terms of time and

circumstances. During a period when many were troubled
by the advent of the Final Age of the Dharma, it was
natural that propagation of the Contemplation Sutra –
which stresses the deliverance of wicked ordinary beings
– would become widespread and much welcomed.
The Tales of Rebirth, Revised and Updated records

that Master Shandao “then went to Wuzhen Monastery
on Mt. Zhongnan. Within a few years, he forgot his
fatigue during meditation and achieved a profound and
marvelous state. In his samadhi (perfect concentration),
he saw all the bejeweled pavilions and ponds, and the
golden edifices [of the Western Pure Land], as though
they were right before him.”
Mt. Zhongnan was situated south of Changan,

while Wuzhen Monastery was in Lantian County in the
vicinity. After its founding by Pure Land monastics in
the Kaihuang period of the Sui Dynasty, the monastery
hosted such masters as Baogong, Huichao and Facheng,
all of whom practiced Pure Land. So Wuzhen could be
said to be a place for the implementation of Pure Land
practice. To have attained samadhi in his twenties, as
Master Shandao did, was a feat rare in the annals of
monasticism.
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7. Seeking Guidance, Grasping Pure
Land’s Essence
It was during the Zhengguan period of the Tang,
when Shandao was still in his twenties, that he first heard
of Master Daochuo, who was teaching Pure Land in
Jinyang. Despite the distance, Shandao decided to pay
the older master a visit. Daochuo was delighted to receive
him; he also realized that his young visitor would be his
heir. Daochuo then thoroughly explained to Shandao the
true meaning of Amitabha Buddha’s Fundamental Vow
and the Contemplation Sutra.
The essence of the Contemplation Sutra can only

be properly explicated in light of the Larger Sutra
(Infinite Life Sutra). It is that the first 13 contemplative
samadhis are to be set aside, and only the one arising
from faith, aspiration and recitation of Amitabha’s name
is the supreme samadhi. Under the guidance of Master
Daochuo, all of Shandao’s doubts melted away and he
grasped the profound meaning of the Contemplation
Sutra.
Having been personally taught the hidden

implications of the sutra, Master Shandao thoroughly
understood the essence of Pure Land. He totally embraced
the Fundamental Vow of Amitabha Buddha and became
an outstanding disciple of Daochuo.
Master Daochuo had inherited the lineage of Master

Tanluan, which focused exclusively on faith in Amitabha
Buddha’s deliverance and recitation of Amitabha’s name.
He expounded the Contemplation Sutra some 200 times.
His influence was extensive, and he was known far
and wide. Emperors respected him and ordinary people
followed his teachings.
8. Faith, and Two Rivers and a White

Path
According to the Tales of Rebirth, Revised and
Updated, it was early winter when Shandao made his way
to see Master Daochuo. The journey was arduous as frigid
winds howled. Hollows in the ground were filled with
wind-blown leaves. Shandao sat down in one of them
and focused on reciting Amitabha’s name. Days passed
without his being aware of it. Suddenly he heard a voice
17

in the air. “It is all right to continue,” it said. “Proceed
to your destination and do not worry about anything.”
Shandao forgot his fatigue and pressed on to Master
Daochuo’s Xuanzhong Monastery.
When Master Shandao later wrote his commentary

on the Contemplation Sutra, he used the parable of “Two
Rivers and a White Path” to reinforce faith in Amitabha-
recitation. The parable invokes a lonely journey across an
expansive and desolate wilderness, allowing readers to
experience something of the dire straits he faced during
his own pilgrimage.
9. Practice Is the Path, Reciting Only

Amitabha’s Name
Biographies of Prominent Monastics, Continued
contains this brief description of Shandao’s visit to
Master Daochuo: “Nearby was a mountain monk named
Shandao. He traveled extensively in search of the true
Dharma. Arriving at Xihe (near today’s Taiyuan, Shanxi
Province), he met Master Daochuo, who engaged only
in name-recitation, the Pure Land practice of Amitabha
Buddha.”

Like Vinaya Master Daoxuan’s Fengde Monastery,
Wuzhen Monastery, where Shandao resided, was located
on Mt. Zhongnan – thus the designation “mountain
monk.” Exclusive recitation of Amitabha’s name
invariably leads to rebirth in the Land of Bliss, as the
process relies on the power of Amitabha Buddha’s Great
Vow. Therefore Master Shandao’s well-known “Advocacy
Gatha” says:
As our skin turns wrinkled and our hair white,

We see ourselves growing decrepit and senile;
Even if we are rich and blessed with heirs,
We cannot escape the ravages of aging.
You may be happy in a thousand ways,
But death always comes in the end.
The sole path ahead is to practice,
Reciting only the name of Amitabha Buddha.
“Reciting only the name of Amitabha Buddha” is to

“practice Amitabha-recitation exclusively.” It is also “the
path,” and “the other practices are all circuitous, remote
and hard to accomplish.” We can see that Shandao’s
style of Amitabha-recitation was taught him by Master
Daochuo, who in turn followed the lineage of Master
Tanluan.
19

10. Sincere Recitation, Earnest
Discipline
Shandao’s meeting Daochuo was like a fish
encountering water. The older master taught his disciple
enthusiastically. When his teacher passed away in the 19th
year of the Zhengguan period (645) aged 84, Shandao
returned to Wuzhen Monastery. He was 33 at the time.
Admired as a saintly personage who had achieved

samadhi, Master Shandao was extremely earnest and
industrious in his daily activities. Tales of Rebirth in the
Pure Land contains an account of some specifics:
On entering the hall, he would press palms together

and kneel with his right knee on the ground. He single-
mindedly recited the name of Amitabha Buddha, never
stopping until he was exhausted. He would sweat even
when it was cold; it was a mark of his extreme sincerity.
He slept in the same place for three decades and never
took naps. He would not remove his monk’s garments,
except when taking baths. He observed monastic discipline
down to the finest detail. Never did he gaze upon women.
He respected everyone, and would not accept reverences
even from sramenera (novice monks).

He scrupulously avoided fame and profit, as well as all
variety of entertainments. Everywhere he went, people
would compete to make offerings to him. He would not
take for himself the abundant amounts of food, drink and
clothing, but always gave them to others. The fine food
he redistributed to his followers, the coarse food he ate
himself. He never took cheese or fine cream. He made
use of monetary offerings to copy more than 100,000
fascicles of the Amitabha Sutra and to create more than
300 portraits of the Pure Land.
When he saw dilapidated monasteries or pagodas, he

would renovate or repair them. Every year he ensured their
lamps were lit. He never asked anyone to wash his set of
three monastic robes, his water bottle or his alms bowl.
He always traveled alone, never with an assembly. He was
reluctant to discuss worldly affairs, lest they interfered
with his practice.
From this we can see that Master Shandao was strict

with himself but generous towards others. His deep
compassion meant that he brought benefits wherever
he went. Praising Shandao’s virtue, the “Memorial
Inscription to Master Longchan” says:
21

His trees of mercy made the forest flourish,
His flowers of compassion shone luminously.
11. A Ray of Light With Each

Recitation
Master Shandao was so accomplished at his recitation
that light would emanate from his mouth whenever
he invoked the name of Amitabha Buddha. The light
continued to issue forth even if he made a hundred or a
thousand recitations. In later times, Shandao was known
as “Master Zhongnan” (he lived on Mt. Zhongnan) or
“Master Light” (because of the emissions during his
recitations).
12. Debating Amitabha-Recitation,

Emitting Light
Once, Master Shandao was debating the virtues
of Amitabha-recitation with Master Jingang in Xijing
Monastery. Shandao swore an oath:

“If the teaching of the Buddha in various sutras that
reciting Amitabha’s name once or ten times, for a day
or a week, invariably leads to rebirth in the Pure Land
is truthful, not deceitful, may the two Buddha images in
this hall emit light. If the teaching is false, fails to bring
rebirth in the Pure Land or deceives sentient beings, may
I immediately fall from this high seat into hell and suffer
there eternally.” He then pointed his staff at the images in
the hall – which emitted light.
(from Mirror of Amitabha-Recitation, Tang Dynasty)
13. 100,000 Sutra Copies, 300 Pure

Land Portraits
As befits an incarnation of Amitabha Buddha,
Master Shandao accomplished some extraordinary
feats of Dharma teaching and propagation. According
to Biographies of Outstanding Monastics, Continued
and Edited Tales of Auspicious Happenings Relating to
Rebirth in the Western Pure Land, he “copied 100,000
fascicles of the Amitabha Sutra, and created 300 portraits
of the Pure Land and presented them to countless people.”
23

That is to say, Shandao copied the Amitabha Sutra
by hand and gave the reproductions to monastics as well
as lay practitioners. His renditions of the Pure Land
were widely admired, so he “presented them to countless
people.”
Today the library of Ryukoku University in Kyoto

holds a copy of the Amitabha Sutra by Master Shandao.
The volume was discovered in 1899 by the Otani
expedition in the Turfan region of China. It is remarkable
that Shandao’s writing should have been found as far
away as central Asia; the discovery shows the extent of
his influence.
According to Tales of Rebirth in the Pure Land,

Master Shandao “went on to the capital and inspired
monks and householders alike. Both the rich and the poor,
and even butchers and traders, were jolted awake.”
In other words, Master Shandao arrived in the capital,

Changan, and delivered multitudes by teaching Pure Land
practice. He motivated both monastics and lay followers.
Rich or poor, even those who slaughtered animals and
traded goods for a living, were deeply affected. They
repented their wrongdoings, recited Amitabha Buddha’s
name and sought rebirth in the Land of Bliss.

14. A Butcher Lays Down His Knife
and Becomes a Buddha
The following episode is recorded in Part 28 of
Collected Records of the Buddha:
In Changan during Tang times, there was a butcher

surnamed Jing. Because Master Shandao urged people to
undertake Amitabha-recitation, many had stopped eating
meat. Butcher Jing resented him deeply. With a knife in his
hand, he entered Shandao’s monastery with the intention
of killing the monk.
Master Shandao pointed to the west and manifested

a vision of the Pure Land. Jing immediately repented and
sought rebirth in the Land of Bliss. He climbed a tall tree,
reciting the name of Amitabha Buddha; he then fell from
the tree and died. Onlookers saw an emanation Buddha
lead his spirit out of the top of his head.
The deliverance of Amitabha Buddha is always

present, everywhere. It attaches no preconditions, and
does not discriminate between black and white, or good
and bad. Anyone who recites Amitabha’s name and
aspires to rebirth in the Pure Land will achieve it. Master
25

Shandao was able to touch others with his compassion.
On seeing his face, people with virtue shed all their
negative intentions.
15. Forsaking a Defiled Life for

Rebirth in the Pure Land
Among the ordinary people of Changan, many
were moved to adopt Pure Land practice. There were
tales about how some believers, at the urging of Master
Shandao to “abandon attachment to our defiled world and
joyfully seek the Pure Land,” took their own lives in in
order to do so. Biographies of Outstanding Monastics,
Continued says:
When Master Shandao was teaching the Dharma at

Guangming Monastery, someone asked him, “By reciting
the name of Amitabha Buddha, am I certain to be reborn
in the Pure Land?” Shandao replied, “Amitabha-recitation
indeed assures rebirth.” The man finished paying his
respects and left the monastery, continuously reciting
Namo Amitabha Buddha. He climbed a willow and,
pressing his palms together, faced west. Then he jumped,

falling to his death. Word of the incident spread as far as
the central government.
The above account was based on what Master

Daixuan personally heard. Moreover, Tales of Rebirth in
the Pure Land says:
In the capital’s various regions, monks and nuns as

well as male and female householders threw themselves
off high hills, submerged themselves in deep streams or
jumped from tall trees. Others immolated themselves.
Such reports were heard far and wide, with more than a
hundred principals involved. Those who left their families
to undertake monastic practices and recite the Amitabha
Sutra numbered between 100,000 and 300,000. Those who
recited Amitabha’s name 15,000 to 100,000 times daily,
and who achieved recitation samadhi and rebirth in the
Pure Land were too numerous to be counted.
Whether in the capital city or in the regions,

monastics and lay practitioners, male and female, gave
up their lives and even underwent immolation. They
numbered more than 100.
27

So powerful was Master Shandao’s impact on people
and so great his personal virtue that they were rarely
seen in the history of Chinese Buddhism. A passage in
the Edited Tales of Auspicious Happenings Relating to
Rebirth in the Western Pure Land says, “Since Buddhism
came east to China, never has there been such virtue as
the Master’s!”
This brings to mind the following excerpt from the

“Meaning of the Meditative Practices,” in Shandao’s
Commentary on the Contemplation Sutra:
Passing hither and thither, we mustn’t tarry

in the lands of delusion;
Over countless kalpas of rebirth,
we have experienced all the Six Realms;
We find no joy anywhere, hearing only
sighs of sorrow.
But after this lifetime, we will enter
the Domain of Nirvana.
It was Master Shandao’s astute observation of the

decadence of the times and the wickedness in society that
prompted such a cry from the heart.

16. Erroneous Accounts of Shandao’s
Passing
Because there were numerous incidents of people
taking their own lives in search of rebirth in the Pure
Land, some biographies said that Master Shandao did
so too. This was an error stemming from a misreading
of the foregoing passage in Biographies of Outstanding
Monastics, Continued. It was misinterpreted by Song
Dynasty authors Jie Zhu and Wang Gu in their respective
works, Tales of Rebirth in the Pure Land and Tales of
Rebirth, Revised and Updated, to mean that Shandao
had killed himself to gain rebirth. Even so, the blunder
underscored how fervently people of the time sought
rebirth in the Land of Bliss.
Moreover, Tales of Rebirth, Revised and Updated

refers to two Shandaos, each with a different second
character in his name. This was also a misunderstanding,
and the account should be of just one person.
29

17. Commemorative Tablets at Ci’en
Monastery
Master Shandao taught the Dharma extensively.
In the urban areas of Changan, he resided for lengthy
periods at the renowned Ci’en and Shiji monasteries,
besides Guangming Monastery.
Ci’en Monastery was the base of the renowned

Tripitaka Master, Xuanzang. It was at the translation
institute there that Xuanzang completed the historic task
of translating the scriptures he had brought from India. In
the event, the monastery contained two tablet inscriptions
in Shandao’s memory:
1. Inscription in Memorial Pagoda to Master

Shandao, 2nd year of the Yonglong period (681),
Tang Dynasty; composed by Master Yicheng,
written by Li Zhenfang
2. Eulogy in Memorial Pagoda to Master Shandao,

5 th year of the Dazhong period (851), Tang
Dynasty; composed and written by Master Zhiyu

Unfortunately, these two inscriptions have been lost.
Otherwise, we would have an even clearer picture and
better understanding of Shandao’s life.
There is a link between the construction of Ci’en

Monastery and Master Daochuo. Empress Wende, the
mother of Emperor Gaozong, greatly admired Daochuo’s
lofty and focused efforts to promote Pure Land practice.
She passed away in the 10th year of the Zhengguan period
(636). In the 22nd year of Zhengguan (648), Gaozong,
then still crown prince, sought to gain merit for his
mother by building Ci’en Monastery in the capital city.
He invited 50 senior monastics nationwide to participate
in the inaugural Dharma services. Among them was
Master Shandao.
Shandao often stayed at Ci’en Monastery to teach

the Pure Land tradition. The depth of his influence and
the scale of his accomplishment were such that people
later erected tablets to preserve their memories and
appreciation of him.
31

18. Supervising the Longmen
Buddha’s Construction
There are two sources of information about Master
Shandao when he was based in Shiji Monastery:
1. Memorial Inscription to Master Longchan, or the

“Memorial Inscription Bequeathed at Imperial
Behest on Master Longchan by Huaiyun, Late
Abbot of Shiji Monastery.” The tablet records
how Shandao’s disciple, Master Huaiyun,
came to take monastic vows. It says, “In the 1st
year of the Zongzhang period during Emperor
Gaozong’s reign … he took vows under the
esteemed teacher Shandao, who had personally
achieved samadhi.”
The inscription describes how Master Huaiyun (who

came from an aristocratic family) had his head shaved
and became a monk in a ceremony supervised by Master
Shandao. The year was 668.

2. Niche inscription at the Great Buddha statue,
Longmen Grottoes, Luoyang. It was the wish of
Emperor Gaozong that the world-renowned Great
Buddha be built; its construction was funded
and carried out by Empress We Zetian. The
project was overseen by Master Shandao, under
imperial appointment. He was then resident at
Shiji Monastery. Recounts the inscription, “[The
Buddha] was built on the instructions of Emperor
Gaozong of the Tang Dynasty … Empress Wu
contributed 20,000 strings of cash, while Master
Shandao of Shiji Monastery, on imperial orders,
supervised the construction … The statue was
completed on the 30th day of the 12th month, in
the 2nd year of the Shangyuan period [675].”
The inscription refers to “Master Shandao of Shiji

Monastery” in 675, when he was 63 years old. We know
from this that Shandao was then resident at the institution.
Its abbot at the time was Master Huaiyun, Shandao’s
disciple. The passage tells us that Master Shandao’s
erudition and talents, as well as his mastery of Buddhist
arts, were such that even emperors depended on him.
33

19. The Teachings Spread to Hubei
Shandao’s teaching activities expanded. They
covered not only the Shanxi and Heluo regions, but
extended southward to Xiangyang in Hubei. The second
part of Biographies of Senior Tang Dynasty Monks
Who Sought the Dharma in the Western Regions quotes
Tripitaka Master Yijing as saying:
A Vinaya master named Salagupta went to Xiangzhou

to meet Master Shandao, who taught him the surpassing
practices of Amitabha Buddha.
It is noteworthy that the propagation of Pure Land

recitation should have come to the attention of Master
Yijing, who calls the practice “surpassing.” It highlights
the teachings’ special merits, as well as Shandao’s
vigorous and dedicated efforts to spread them.
20. Sacred Visions – and a Definitive

Commentary
During his time in Changan, Master Shandao wrote

his four-fascicle Commentary on the Contemplation
Sutra (also known as The Four Fascicles) to correct
misconceptions about the sutra prevalent in contemporary
Buddhist circles. Before he began writing, Shandao
opened his heart and made resolutions before the
Buddhas, asking for inspiration. That very night, he
had a sacred vision in which Buddhas and Bodhisattvas
appeared before him. Thenceforth a monk would appear
in his dreams every night to instruct him about the
profound and hidden meanings of the text. When his
work was done, the saintly being disappeared.
Shandao put the final touches on his Commentary,

then asked again for assistance. Three nights in
succession, he had sacred visions. A full account can be
found in Part 4 of Commentary.
In later times Shandao’s work came to be known

as “guided by Amitabha Buddha” and “a definitive
commentary for the ages.” It was put on a par with the
sutras. And Shandao was called “the master who defined
[the Contemplation Sutra] for all time.”
35

21. Aware of the Timing, Shandao
Passes Away Behind Closed Doors
In Changan, Master Shandao taught Pure Land
practice in a manner that suited the inclinations and
capabilities of the public well. Monastics and lay
practitioners, men and women – all fell under his
influence and flocked to follow him.
Not long before he passed away, Shandao was in his

monastery drawing a portrait of the Pure Land. Suddenly
he hurried to finish it. When asked why, he replied, “I am
about to be reborn in the Land of Bliss. I can only remain
another two or three days.”
When the time came, Shandao developed a mild

illness. He closed the door of his room and passed away
in good spirits. His body was soft, his face in a normal
condition. For a long while, music and an unusual
fragrance permeated the room.
Master Shandao had lived 69 years, until the third

month and 14th day of 681.

22. Three Great Funerals of the Tang
Period
Because of Master Shandao’s teachings, “countless
people became believers and Changan was filled with the
sounds of Amitabha-recitation.” It follows that Shandao’s
funeral rites would be splendid indeed.
According to the biography of Chan Master Mazu

Daoyi, “Huayan passed away at Songyang and Shandao
was buried in the Qin hills. Rites befitting the most
intimate of relations were observed and overwhelming
numbers turned up to pay their respects. Only on three
occasions has there been mourning on such a scale.”
The “Huayan” who died at Songyang was Master

Puji, a stalwart of the Huayan school. His biography
records that “the weeping that saw him off was enough
to topple a city, and the streets were emptied because of
him.” From this we can infer that Shandao’s funeral drew
a similar response.
Such outpourings were a natural response to great

virtue, not the result of any human arrangements. We can see
37

an affirmation in these laudatory words from the Edited Tales
of Auspicious Happenings Relating to Rebirth in the Western
Pure Land: “Since Buddhism came east to China, never has
there been such virtue as the Master’s [Shandao’s]!”
23. An Outstanding Trio Among

Countless Followers
Master Shandao had many impressive followers; as a
biography says, “countless men and women esteemed him.”
Of the many disciples who carried on his lineage, three were
especially renowned. They were Master Huaigan (circa.
670), who wrote Dispelling Doubts About the Pure Land;
Master Huaihui (640-701); and Master Jingye (655-712).
Huaigan passed away before he could complete Dispelling
Doubts, and the task was left to the younger Huaihui.
24. Memorial Pagoda on Changan’s

Outskirts
On the outskirts of Changan is a place called
Shenheyuan. Located south of the city and north of Mt.
Zhongnan, it is well-situated, overlooking water and

facing the hills. There stands an imposing, 13-story
memorial edifice housing the relics of Master Shandao.
Its name: Chongling Pagoda.
Master Huaihui, who followed and assisted

Shandao for over a decade, chose this scenic spot
to erect a pagoda and tablet to commemorate the
abundant virtues of his teacher. Next to the pagoda he
built a monastery named Xiangji. There he planted
rare trees and grasses, and made frequent offerings.
Huaihui served as the monastery’s abbot, followed by
Master Jingye, a younger fellow disciple of Shandao.
These events were recorded on the “Memorial
Inscription to Master Longchan” and the “Inscription
at the Memorial Pagoda to Master Jingye.”
Impermanence, however, overtakes all worldly

things. The monastery’s magnificent appearance is no
more. After 1,300 years of ravages by the elements,
all that remains is the great pagoda, which stands tall
amid the fields. It continues to radiate the imperishable
virtues of Master Shandao, fuelling the aspirations of
admirers and followers far and wide.
39

25. Emperor Gaozong Offers a
Thousand Relic Fragments
The “Memorial Inscription to Master Longchan”
contains the following description of the imposing scene
at Xiangji Monastery:
The divine trees and mystical grass

flourished despite the wintry cold,
The dark leaves and bright flowers
overcame the bitter frost and withered not.
Not only were the winds crisp and the air clear,
a setting where Sravakas entered the Dharma path;
The grounds also adjoined the water
and faced the hills,
a veritable place of enlightenment for Bodhisattvas.
The fulsomeness of Dharma activities
befitted a duplicate of Vulture’s Peak;
The splendor of it all
transcended the marvelous treasures of Mt. Kunlun.
Such manifestations, and the sincerity and virtue
of the deceased,
moved the emperor to offer
a thousand fragments of the Buddha’s relics,

enclosed in a seven-jeweled case and
adorned with exquisite banners.
Master Shandao’s lofty virtues and the occurrences

at Xiangji Monastery inspired the deep admiration of
Emperor Gaozong. As a result, he made an offering of
“a thousand fragments of the Buddha’s relics” to the
monastery, and adorned them with “a seven-jeweled
case” and “exquisite banners.”
We can conclude this about Master Shandao: In life,

he displayed great compassion and delivered multitudes.
After death his remnant virtue moved an emperor.
26. Empress Wu Repeatedly Visits the

Pure Land Sanctuary
Because Master Shandao had many followers in
Changan and Xiangji Monastery housed the relics and
Dharma instruments offered by the emperor, visitors
and worshippers came in never-ending streams. The
monastery flourished.
41

Notes the “Memorial Inscription to Master
Longchan”:
Having fulfilled the destiny of her bloodline

and inherited the glorious tradition
of Emperors Gaozu, Taizong and Gaozong,
the great Empress Wu Zetian
continued to recall the gardens of Xiangji Monastery
and delight in its hills and streams.
She frequently visited the Pure Land sanctuary,
offering treasures from the oceans.
She repeatedly mingled with the common people,
donating valuables from the rivers.
After becoming empress, Wu Zetian still remembered

Xiangji Monastery fondly. So she “frequently visited
the Pure Land monastery” and “repeatedly mingled with
the common people.” Each time she would make lavish
offerings of “treasures from the oceans and valuables
from the rivers.”

27. Wang Wei Writes a Poem, ‘Passing
Through Xiangji Monastery’
I knew not Xiangji Monastery …
Just a few miles from the cloudy peaks
The ancient woods hold no path for humans;
Somewhere deep in the mountains, a bell sounds.
A stream’s gurgling muffles treacherous rocks;
The sun casts its cold light on the pines.
At dusk, amid the melody of an empty pond
I meditate calmly to tame the toxic dragons
of the mind.
Wang Wei (700-761) was also named Mojie. A scholar

of the highest rank during the zenith of the Tang Dynasty,
he was a renowned poet, calligrapher and musician. His
poetry was refined in form and spirited in style. Fresh,
clean and transcendent, it was unique. Marveled the
great Song Dynasty scholar and poet Su Shi, “There are
paintings in his poems, and poems in his paintings.”
Wang was a lay Buddhist who dressed simply and

observed a vegetarian diet. He delighted in Chan and
was fond of Pure Land, and enjoyed a reputation as “the
Buddha of poetry.”
43

“Passing Through Xiangji Monastery” was
probably written late in his life, as he toured various
places. In the poem, “cloudy peaks,” “ancient woods,”
“deep mountains,” “bell sounds,” “stream’s gurgling,”
“treacherous rocks,” “sunlight,” “pines,” “dusk,” “empty
pond,” “meditate calmly” and “toxic dragons” evoke the
air of ethereal beauty prevailing at Xiangji Monastery at
the time, with its tranquility, calm, profundity and extra-
worldliness. The images are refined and lively, with no
traces of artifice; they seem entirely natural.
Wang Wei’s “Passing Through Xiangji Monastery”

only added to the fame of Master Shandao, the Chongling
Pagoda and Xiangji Monastery, spreading it far and wide.
28. Light From a Text Awakens

Shaokang
Another prominent Pure Land master appeared
during the early Zhenyuan period (785-805) of the mid-
Tang. He was Master Shaokang (736-805), from whose
mouth Amitabha would appear when he recited the
Buddha’s name, and who was later dubbed the “latter-day
Shandao.”

When Shaokang visited Baima (White Horse)
Monastery in Luoyang, he was surprised to see light
coming from some texts in the main hall. He went up
for a closer look, and saw that the text in question was
Master Shandao’s Guide to the Western Land of Bliss.
Delighted, Master Shaokang made a wish: “If I have

a karmic connection with the Pure Land, may this text
give off light once again.” Immediately afterward the
light shone forth again, with countless emanations of
Buddhas and Bodhisattvas.
Shaokang was deeply touched. He vowed on the

spot: “The rocks of ages may move, but my resolve will
never waver!”
29. An Image Transforms into a

Buddha and Gives Guidance
Master Shaokang returned to Changan and went
straight to Shandao’s memorial hall there. After paying his
respects and making abundant offerings, Shaokang asked
earnestly to see Shandao one time. A portrait of Shandao
45

thereupon transformed into the form of a Buddha and
said to Shaokang, “By following my teachings, you will
bring benefits and joy to sentient beings and be reborn
with them in the Pure Land.” That seemed to serve as a
revelation to Master Shaokang.
30. Buddha Emanations Recall

Shandao
Having twice witnessed documents emitting light,
Shaokang was drawn deeply into Pure Land practice and
swore that his “resolve would never waver,” even if “the
rocks of ages” were to tumble. The episode, together with
Shandao’s appearance as a Buddha emanation to instruct
him, were extraordinarily rare occurrences. Indeed, they
were of an unfathomable nature, inspiring us profoundly
and invoking our deepest admiration.
After these experiences, Master Shaokang himself

believed in Pure Land and encouraged others to do so. He
practiced and transformed others. In all this, he followed
Shandao’s path exclusively. Male and female, old and
young – once people encountered Shaokang, they would

recite the name of Amitabha Buddha. Wherever he went,
there would be the sound of Amitabha-recitation.
Shaokang later established a center for Pure Land

practice in Muzhou, Zhejiang, where reciters gathered.
Whenever he made a recitation, the assembly would see a
Buddha emanate from his mouth. It was the same whether
he did a hundred or a thousand recitations, echoing the
phenomenon of light emission from Shandao’s mouth
whenever the earlier master recited. For that reason,
Shaokang’s contemporaries called him the “latter-day
Shandao” and praised him as “today’s Amitabha.”
Yang Jie, the great Buddhist scholar of the Northern

Song Dynasty, esteemed Shaokang and revered Shandao.
He wrote In Praise of Master Shandao’s Place of
Amitabha Teaching, voicing his acclaim in this gatha:
The stone steps to the altar on the Eastern Summit

are lofty;
His recitations indeed produced
ten Buddha emanations.
The later Shandao followed the tradition
of the earlier one;
The Amitabha of today is the Amitabha of old.
47

Single-minded, perfect concentration
transcends the Three Domains;
Under the solitary moon, pure awareness
is reflected in the myriad ripples.
Having traversed the Pure Land
in the boat of wisdom,
they returned to our world to save sentient beings.
31. A Light Shines on the East, Where

Honen Inherits the Mantle
Though he was gone, his brilliance remained;
the stars shone on the East.
Honen inherited the mantle and
spread the school’s attributes far and wide.
I composed this gatha to praise
both past and present;
May the bright light of Mt. Zhongnan
and the Eastern Ocean
shine ever brightly!
These laudatory verses were written by Zhao

Puchu, vice-chairman of the Chinese People’s Political

Consultative Conference and former president of the
Buddhist Association of China. They commend Master
Shandao and Master Honen (1133-1212).
In China Master Shaokang, the “latter-day Shandao,”

carried on the teachings of the earlier master and worked
actively to spread them. In Japan, the mantle fell in the
12th century to Master Honen, regarded as the wisest
monk in the land and an incarnation of Bodhisattva
Mahasthamaprapta. Relying solely on Shandao’s
Commentary on the Contemplation Sutra, he founded the
Pure Land school of Japan. The text would become the
school’s core scripture in that country. In the conclusion
to his Collection on Choosing Buddha-Recitation
According to the Fundamental Vow, Honen wrote:
Shandao’s Commentary on the Contemplation Sutra

is a guide to the Western Land of Bliss; it is a practitioner’s
eyes and feet. Aspirants to rebirth in the Pure Land must
regard it as a rare treasure!
Moreover, Shandao was considered the founder of

the Pure Land school, while Honen became one of its
lineage masters. The various branches of Pure Land in
Japan, today the country’s largest Buddhist tradition,
49

all trace their roots back to Master Honen, who relied
exclusively on Shandao.
From the eternal and tranquil radiance of the Land

of Bliss, Master Shandao continued to shine the light of
wisdom on the East, so that Japan’s “Honen inherited the
mantle and propagated the school’s ways far and wide.”
It also enabled “the bright light of Mt. Zhongnan and the
Eastern Ocean [to] shine ever brightly” and guide people
towards rebirth in the Pure Land.
Zhao’s verse can truly be said to “acclaim both past

and present”!
32. Amitabha and Shandao

That Master Shandao was an incarnation of Amitabha
Buddha is mentioned in Brief Tales of the Land of Bliss.
That’s why such abundant merit and extraordinary
events attached to him even before his birth and after his
death. And quite rightly – for he had unique insights into
the profound import of Amitabha’s Fundamental Vow,
enabling him to deliver huge numbers of name-reciters.

At the end of his Collection on Choosing Buddha-
Recitation According to the Fundamental Vow, Master
Honen set down these admiring words:
Above, in the original ground, stands the Dharma

King of the 48 Vows, who has been calling out to us for 10
kalpas that Perfect Enlightenment depends on recitation of
his name.
Below, following in his footsteps, is the teacher

of single-minded Amitabha-recitation; his instruction,
obtained in a state of samadhi, will certainly allow us to
achieve rebirth in the Pure Land.
Though the former is different from the latter, their

teachings are the same.
33. Two Lineage Masters Meet, and

Transmission Takes Place
Honen revered and relied entirely on Shandao,
giving his absolute allegiance to the Chinese master.
Eventually, in a state of dream-like concentration, he felt
Shandao approaching him to commend and verify his
51

understandings. They also engaged in a question-and-
answer session, which formed the basis of the classic
“Dialogue of the Two Patriarchs” so widely relished
among the Pure Land schools of Japan.
According to such texts as Encountering the Sacred

Visage in a Dream, Casual Accounts of the Pure Land
and Biography of Master Genku (Honen), Master Honen
said:
I had read the Commentary on the Contemplation

Sutra eight times (and the entire Buddhist canon five
times). I knew that “ordinary beings, with their confused
thinking, would certainly be reborn in the Pure Land if
they practiced the recitation of Amitabha Buddha’s name.
This results from the power of Amitabha’s vows.”
Though I would definitely be reborn in the Pure Land,

I also wanted to teach this practice to sentient beings. But
whether the circumstances would be favorable was hard to
tell, so I hesitated.
One night I dreamed of a great gathering of purple

clouds, which covered the world. An infinite brilliance
shone forth from the clouds and a flock of bejeweled birds
flew out from the light.

I was walking high up in the mountains when an
eminent monk appeared in the clouds and stood before
me. I immediately paid my respects and gazed upon his
esteemed countenance. From the waist down his body was
golden, resembling that of a Buddha. Waist up, he wore
the robes of an ordinary monk.
The monk said, “I am Shandao of the Tang Dynasty.

You are able thoroughly to understand the practice of
single-minded Amitabha-recitation. As that is extremely
rare, I have come to validate your achievement. Nothing
will impede your propagation of the Dharma, which will
spread far and wide.”
I prostrated myself and asked, “Please transmit the

Pure Land teachings to me personally, so I can have faith
in them and teach others to believe.”
The monk replied, “Very good! Bodhisattva and great

sage, I will now pass the Pure Land teachings to you, as
you wish.”
Across time and space, the two lineage masters

met in a dream. The encounter was like a face-to-face,
personal transmission, like water poured from one vessel
53

into another! As Master Shaokang was dubbed the “latter-
day Shandao,” so can Master Honen be considered the
latter-day Shandao of Japan. The lineage was continued,
both domestically and abroad. I cannot suppress a few
words of appreciation:
An incarnation of Amitabha Buddha,
Master Shandao of the Tang
alone revealed the deep meaning
of the Fundamental Vow.
An emanation of Bodhisattva Mahasthamaprapta,
Japan’s Honen exclusively propagated
the vital practice of name-recitation.
In separate countries, the two sacred beings
of the Western Land of Bliss
taught the same method of Amitabha-recitation.
In different time periods, the two lineage masters
of the Eastern lands
joined to create the Pure Land school.
34. A Buddhist Association President

Pens His Praises
Rebirth of ordinary beings in
the Pure Land’s Realm of Rewards

and recitation of Amitabha’s name
and reliance on his Fundamental Vow –
These accord with the Dharma,
suit the circumstances and
can save multitudes of people.
Master Shandao’s meritorious accomplishments
honor the past and light up the present;
In these latter days, our admiration and reliance
grow all the more.
In 1980 Zhao Puchu, former vice-chairman of the

Chinese People’s Political Consultative Conference and
president of the China Buddhist Association, respectfully
penned acclamatory verses for a Dharma ceremony to
mark the 1,300-year anniversary of Master Shandao’s
passing. For the occasion, Buddhists from China and
Japan assembled at Xiangji Monastery, then undergoing
renovation. The institution is the common ancestral
temple of the Pure Land schools in both nations.
Zhao lauded Shandao as “a self-willed incarnation

of Amitabha Buddha.” The Tang master, said Zhao,
had taught Pure Land in accordance with contemporary
conditions and motivated many to practice Amitabha-
55

recitation correctly. Zhao praised “the great Buddha at
Longmen” as a “masterwork for the ages,” inspiring
eternal reverence from beings in both celestial and earthly
realms.
He also commended Japan’s Honen for being

deeply inspired by the light of Shandao’s wisdom
and establishing the Pure Land school in his country.
The Japanese master, Zhao noted, had inherited from
Shandao the correct essence of Pure Land teaching –
namely that “recitation of Amitabha’s name, relying on
his Fundamental Vow,” leads to “the rebirth of ordinary
beings in the Pure Land’s Realm of Rewards.” This shows
that the two masters, who lived in separate countries
during different times, belonged to the same lineage.
Zhao’s verses:
Master Shandao alone willed his own reincarnation,
Propagating Pure Land teachings
according to circumstances.
Skillfully expounding their profound essence,
his Five Works in Nine Fascicles
inspired correct faith in that which is hard to believe.
The great Buddha at Longmen,
a masterwork for the ages,

depended on his supervision;
it will forever be admired by all beings.
Having accomplished his work and his vows,
he entered nirvana according to his karma.
His stupa has stood at Xiangji Monastery
for 1,300 years.
Though he was gone, his brilliance remained;
the stars shone on the East.
Honen inherited the mantle and
spread the school’s attributes far and wide
Lotuses of four colors, trees of seven jewels –

The sound of the Dharma reverberates
and its sweet dew is everywhere.
At the millennium-old ancestral temple,
countless virtuous believers, with utmost sincerity,
recite Amitabha’s name around the clock.
Thus do they gain good karma
and make resplendent the occasion;
They recall the Master’s beneficence
and forever avoid the Wretched Realms.
The monastery is opened up and the stupa renovated;
The ocean tides and celestial winds
are favorable and accommodating.
57

Descendants from two nations are gathered together,
forever kind and amiable,
Together following in the ancestral footsteps.
I composed this gatha to praise

both past and present;
May the bright light of Mt. Zhongnan
and the Eastern Ocean
shine ever brightly!
Respectfully composed and written by Puchu
Master Honen once penned a waka (Japanese style

of poetry) on this passage in the Contemplation Sutra –
“The light [of Amitabha] permeates all worlds, always
embracing those who recite his name.” The verse goes:
Though it shines everywhere, the light of the moon

registers only in the minds of those who look up.
When he saw these lines, Zhao was full of

admiration. He was inspired to write a few short verses
echoing the sentiments:
Moonlight covers all things,

but it exists only to those mindful of it.
Suspended in the sky,
the moon illuminates the entire earth;
yet only seekers drink in its light.
Thus we see that the Pure Land founders of both

nations are esteemed by countless subsequent generations
– and that Zhao Puchu was a seeker of the Pure Land.
35. Lianchi and Yinguang Express

Their Heartfelt Admiration
In his Collection on Rebirth in the Land of Bliss,
Master Lianchi showed himself deeply touched by Master
Shandao’s lofty virtues, which he much admired. His
praises:
Master Shandao is said to be an incarnation of

Amitabha Buddha. The meticulousness and discipline
of his own practice and his extensive efforts to benefit
others have been passed down through the generations.
They powerfully instill faith in our hearts. If not Amitabha
himself, he was surely a bosom friend of Avalokitesvara
and Samantabhadra!
59

Master Yinguang, in his Writings, lavished praise on
Shandao’s wisdom and special powers:
Master Shandao was an incarnation of Amitabha

Buddha. He possessed ample special powers and great
wisdom.
In expounding Pure Land, he did not stress the

abstruse. He emphasized simplicity and clarity as he
taught people how to practice.
His teaching on exclusive and mixed practice has

immense benefits.
Exclusive practice means that we venerate only

Amitabha with our bodies, recite only his name in our
speech and keep only him in our minds.
Every person who does this will be reborn in the

Western Land of Bliss, without exception.
Mixed practice means engaging in the practices of

various schools simultaneously, then dedicating the merit
towards rebirth in the Pure Land. Because the practitioner
lacks a pure and focused mind, benefits will be hard to
come by.

As a result, only one or two in a hundred, three or
four in a thousand, achieve rebirth.
This is the honest truth, which will never change.
36. Take Shandao’s Words as

Amitabha Buddha’s
In his Writings, Master Yinguang offered these words
of praise in the form of a chant:
During the early Tang, all the Dharma schools

flourished.
It was then that the Master [Shandao] promoted Pure

Land, meeting public expectations. Who could match a
Buddha’s power?
Those who give themselves over to it will certainly

be reborn in the Land of Bliss.
He also advised people to “take the Master ’s

[Shandao’s] words as [Amitabha] Buddha’s,” composing
this gatha:
61

The Master was said to be Amitabha’s incarnation;
Everywhere he promoted Amitabha-recitation
and its principles.
Earnest learners must be humble, and develop
weariness of the world and delight in the Pure Land.
In understanding, they should know all teachings;
In practice, they should grasp both
the aptitude of sentient beings
and the deliverance of Amitabha Buddha.
While reciting Amitabha’s name,
he emitted light to inspire the assembly;
We should take his words as Amitabha’s own.
37. Master Zhiyong Makes an

Acclamatory Inscription
Deeply admiring Master Shandao’s great virtue,
Chan Master Zhiyong of the Song Dynasty made this
commendatory inscription on a portrait of Shandao:
Shandao was an incarnation of Amitabha Buddha.

To recite the six characters of Amitabha’s name
is to praise the Buddha*, repent**
and resolve to dedicate***

all meritorious roots to the Pure Land****.
* Reciting Amitabha’s name is to offer him the highest

praise. Bodhisattva Vasubandhu said in his Treatise on
Rebirth in the Pure Land: “Reciting Amitabha’s name is
an acclamatory practice.”
** The name contains merit. A single recitation is

enough to eradicate eight billion eons of heavy karmic
offenses. Since that is so, one who recites frequently
is also one who repents regularly. In his In Praise
of Pratyutpanna, Master Shandao says, “To recite
[Amitabha’s name] regularly is to repent frequently.”
This shows that repentance is a natural by-product of
recitation.
*** Shandao says in the “Section on the Underlying

Meaning” of his Commentary on the Contemplation
Sutra: “ ‘Namo’ means to entrust our lives, as well as
to dedicate merit towards rebirth [in the Pure Land].
[Reciting] ‘Amitabha Buddha’ is the practice. That is why
rebirth is certain.”
**** All of Amitabha’s practices before attaining

Buddhahood and virtues after doing so are contained
63

in his name. Thus the six-character name encompasses
all meritorious practices and roots of virtue. By reciting
the name, one takes on every fundamental merit and
dedicates them to the Pure Land.
38. Vinaya Master Tansheng Writes a

Celebratory Gatha
In 1161, during the Southern Song Dynasty, Vinaya
Master Tansheng greatly admired Master Shandao’s
virtue and wrote an acclamatory gatha on a portrait of
Shandao:
When Master Shandao of the Tang Dynasty

Recites Amitabha’s name,
the Buddha issues forth from his mouth.
All believers who see this know
it’s not some fantastic trick.
The Buddha dwells in our minds –
It is entirely so with every person.
If we wish to be like Shandao,
the key is to be as well-versed and skillful as he was.
The waters are still in the pool of our mind;
the Buddha and the moon are reflected there.

But the winds of karma stir up ripples –
sentient beings and the Buddha become distant.
By Vinaya Master Tansheng,

on this true likeness of
Master Shandao of the Tang Dynasty,
on the first day of
the second lunar month, 1161
39. Shandao Manifests – an Ancient

Buddha Atop an Old Pagoda
In 2002, a certain monastic and Gansu native was
meditating while seated on a rock in the province’s
Maizhi mountains, in Tianshui district. Suddenly he saw
an imposing Buddhist pagoda appear in the sky. Instead
of a top, it was crowned by an ancient image of Amitabha
Buddha.
The monk came down from the hills. Later he

developed a desire to study and practice abroad. First,
though, he went to Xian. After disembarking, he didn’t
know where to go. A householder approached him and
took him to Xiangji Monastery.
65

Once he arrived and saw Master Shandao’s
Chongling Pagoda, he recognized it as the Buddhist
edifice he had seen in the sky. The pagoda originally had
13 stories. But the top two levels had succumbed to the
ravages of time, leaving it without a top. As it happened,
the monk watching over the pagoda wanted to leave
on some business, so he asked the visitor to guard the
structure on his behalf for ten days.
On June 27, a lay practitioner gave the monastic

some books on the teachings of the Pure Land school’s
Shandao tradition, including Master Shandao: The
Essentials. The monk accepted them happily and
respectfully, saying, “I have a karmic connection with
Master Shandao.”
Master Shandao was indeed an incarnation of

Amitabha Buddha. That he should manifest himself a
millennium later is truly inconceivable!
40. Master Shandao, an Amitabha

Incarnation
One morning in April 2008, householder Liu Tiansu

of the Chongqing Amitabha-Recitation Society kept an
appointment to visit householder Li Peihong at home.
His purpose was to give Li some books on the Pure Land
Shandao lineage. He also wanted to introduce Master
Shandao’s Pure Land teachings to his host and persuade
him to believe and accept them.
Just when Liu was saying that the Chongqing

Society followed the Pure Land thought of Master
Shandao, the TV in the living room suddenly switched
on and displayed a color image. The imaged showed,
in large, bold characters: “MASTER SHANDAO WAS AN
I NCARNATION OF A MITABHA B UDDHA.” After several
minutes, the characters faded away.
The two men looked at each other, astonished. How

could the TV set switch itself on? Where did the image
come from? What caused the bold characters to appear?
The phenomenon could only have been a manifestation
by Amitabha Buddha, whose aim was to affirm that
Shandao was indeed his incarnation and that only his
Pure Land thought was truly pristine. It was also intended
to inspire the strongest faith in householder Li.
The experience touched Li deeply and prompted him
67

to exclaim, “This is incredible. We have both witnessed
with our own eyes this miraculous episode!”
“Master Shandao was an incarnation of Amitabha

Buddha” and “the Pure Land thought of Master Shandao”
were both affirmed in an unfathomable manner. Stunning
and profoundly moving, the incident has inspired the
deepest faith and immeasurable joy in the Dharma. As
Master Shaokang once declared, “The rocks of ages may
move, but my resolve will never waver!”
41. A Dream of Shandao Opens the

Door to Amitabha-Recitation
In 2002, householder Hu Qiuju of Changde in Hunan
Province became a Buddhist at the age of 45. Yet she
didn’t understand why she was learning the Dharma,
and knew nothing about ending the cycle of rebirth or
reciting Amitabha Buddha’s name to enter the Pure Land.
Because she often did volunteer work at Dharma centers,
she learned such standard Buddhist practices as reciting
the Great Compassion Mantra, the Universal Gateway
Chapter, the Heart Sutra and the Dharani of Inauguration.
But she rarely performed Amitabha-recitation.

One day she dreamt that someone told her she had a
connection with the Tang Dynasty. When she awoke, she
had no idea what the dream meant. It stayed in her mind,
however.
Sustained learning and practice of the Dharma made

Hu aware of the cycle of rebirth and the importance of
being reborn in the Pure Land. Even so, she didn’t know
whether what she was learning and practicing would
allow her to do so. She often felt uneasy and implored
Amitabha Buddha and Bodhisattva Avalokitesvara to
enlighten her in her dreams.
In April 2004, Hu dreamt of a bodhi tree full of bodhi

fruit. Beneath the tree were lots of people dressed in
ancient Indian robes. They told her to “go to Changsha in
2006.” Upon awakening she thought: Changsha was more
than a couple of hundred kilometers from Changde. Since
the timing wasn’t imminent and the destination was far,
she put the matter aside.
In June 2006, Hu dreamt of a tall pagoda. At a pine

tree beside the pagoda was a nun, who told her: “You
must go Changsha. Your karma is there.” But because she
did not know where in Changsha such a pagoda might be,
she continued to ignore the issue.
69

Come August 2006, and Hu saw in another dream
a tall mountain. At its summit stood a magnificent,
bejeweled pagoda that soared into the clouds. From the
west floated a person dressed in old-style green robes; he
settled on top of the pagoda. A cry came through the air,
repeating itself: “Master Shandao! Master Shandao!”
Liu awoke. She had no idea who Master Shandao

was, or where the glittering mountaintop pagoda was
located.
The series of remarkable dreams seemed to indicate

something, yet Liu did not understand them.
In December 2006 Master Yinwu, a nun from

Changsha’s Kaiyuan Monastery, returned to her former
home in Changde to attend to some matters. She knew
householder Hu and invited the latter to accompany her
to Kaiyuan Monastery. Master Zhongxin, the head of
the monastery, gave Liu a few books on the Pure Land
school.
One of them, the visitor noticed at once, was Dharma

Sayings of Master Shandao. Her eyes brightened, and a
tremor came over her: She finally made her acquaintance

with Master Shandao in Changsha’s Kaiyuan Monastery!
When Liu opened the book, she was struck by an

image of Shandao’s Chongling Pagoda – and startled to
realize it was the jeweled structure she had seen in her
dream.
At this point, the meaning of her unusual dreams

of the past few years became clear. They contained
revelations as well as guidance. The message was that she
should focus on reciting the name of Amitabha Buddha
according to the teachings of the renowned Tang Dynasty
monk, Master Shandao, an incarnation of Amitabha. Then
she would certainly achieve rebirth in the Pure Land.
Master Shandao, the prominent Tang monastic and

Amitabha incarnation, propagated Pure Land teachings
exclusively.
More than a millennium later, he is still manifesting.

We pay our deepest respects to him, as well as his
boundless compassion and resolve.
71

42. Shandao Manifests as a Giant
Buddha With Pressed Palms
On the 19th day of the ninth lunar month of 2010, a
young man took refuge under the Three Gems. He was
25, and his Dharma name was Daocong. Shortly after,
he began to read widely on Buddhism. But he lacked the
guidance of a good teacher. Not surprisingly, he became
confused. In the first lunar month of 2013, he had a
dream and saw Master Shandao, who appeared as a giant
Buddha with palms pressed together. Daocong’s account
of the episode:
In the middle of the first lunar month of 2013, I

had a dream that seemed to last all night. In my dream
I was taking a walk with my mother. Before I knew it,
we arrived at an extremely quiet spot. I had never been
to this place before. We heard birdcalls and smelled the
fragrance of flowers, but saw neither birds nor flowers.
The surrounding trees were unusually lush and verdant.
As we continued walking, the ground became

somewhat elevated. We arrived at a corridor, one that
resembled those at the Potala Palace in Lhasa. Suddenly,

a giant Buddha image appeared in front of my mother and
me. Its entire body was golden and it seemed to descend
from the sky. This Buddha resembled a steep mountain,
bringing to mind the saying, ‘The Buddha is a mountain,
and the mountain is a Buddha.’
This Buddha sat in lotus position, on a purple-golden

platform. His palms were pressed together, and his slightly
open mouth wore a smile. White clouds repeatedly wafted
across his head and chest. The thin clouds resembled
white gauze, as well as spiraling white smoke from a
cigarette. The purple-golden platform was shaped like a
thousand-leafed lotus flower, with swirling golden petals
… I can only describe the scene as it was. Regrettably,
my emotions upon seeing the Buddha, and the joy that the
environment evoked, are quite beyond words.
Of course, it was a marvel that I dreamt of such a

huge Buddha. After waking up, I kept asking myself:
Which Buddha was it? I have seen images of Bodhisattvas
pressing palms together, but never a Buddha.
On the morning of September 1, I met a Pure Land

practitioner in a monastery. He enthusiastically introduced
me to the Pure Land thought of Master Shandao and
73

gave me a book titled Biographies of the 13 Pure Land
Patriarchs. I leafed through it – and was startled to find
the giant Buddha of my dream in one of the pages. It was
a statue of Master Shandao, currently standing in Xiangji
Monastery in Xian.
In the spring I saw Master Shandao in a dream, and

now I have unexpectedly encountered his Pure Land
thought. This is truly unfathomable. Clearly, I have
a karmic connection with the Pure Land school, and
especially with Master Shandao. I believe and accept
this completely! All life long, I will practice Pure Land
exclusively and recite the name of Amitabha Buddha
alone. I will assuredly gain rebirth in the Land of Bliss.
(Recounted by Householder Daocong on October 26,

2013)

43. Ancient Worthies Praise a Dozen
Virtues
Master Shandao took form in this world and
dispensed universal benefits to marvelous effect. He
possessed towering virtue. Our gratitude to our lineage
ancestor is infinite, beyond comparison even with the
hardest diamond or the highest admiration. We, who are
ignorant and dull, cannot adequately commend even a
tiny portion of his qualities!
At the risk of sullying the saintly, I have respectfully

assembled the praises of Shandao’s virtues by ancient
worthies to show the depth of my admiration. The effort
is like a drop in the ocean, or a single hair on the backs
of nine oxen. Its purpose is solely to express my humble
sincerity –
1. The virtue of local esteem

2. The virtue of utmost sincerity in Amitabha-
recitation
3. The virtue of having achieved samadhi (perfect
concentration)
4. The virtue of emitting light from his mouth
75

5. The virtue of being inspired (by Amitabha) in
his dreams while writing his Commentary on the
Contemplation Sutra
6. T h e v i r t u e o f e x p l i c a t i n g t h e t e x t s a n d
overcoming obstructions
7. The virtue of composing a definitive commentary
for the ages
8. The virtue of distinguishing between the ultimate
and the expedient with absolute skillfulness
9. The virtue of teaching and transforming people
widely
10. The virtue of gaining the respect and following
of emperors
11. The virtue of his writings emitting light
12. The virtue of his image transforming into a
Buddha
44. Five Works in Nine Fascicles,

Main and Supplementary
Commentaries
Works by Master Shandao that have become sacred
teachings of the Pure Land school include the Five

Works in Nine Fascicles (see below). There was also
the Meaning of the Amitabha Sutra, now lost. Like the
Commentary on the Contemplation Sutra, the work’s
“Meaning of Meditative Practices” section had appeared
twice. It was a text explicating the Amitabha Sutra.
FIVE WORKS IN NINE FASCICLES
A. Teachings (Main commentary, i.e., Commentary on

the Contemplation Sutra):
1. Underlying meaning section: “Section on
the Underlying Meaning” (1 fascicle)
2. Textual meaning section:
i. Introduction – “Meaning of the
Introduction” (1 fascicle)
ii. Main part – “Meaning of Meditative
Virtues” (1 fascicle), “Meaning of Non-
Meditative Virtues” (1 fascicle)
iii. Circulation part – “Meaning of Non-
Meditative Virtues”
B. Practices (Supplementary commentaries):

1. Practice of contemplation portion: Practices
77

for special occasions – Dharma School of
Contemplation and Recitation (1 fascicle)
2. Practice of rites portion:
i. Temporary practices – In Praise of
Dharma Practices (2 fascicles)
ii. Regular practices – In Praise of the Rites
of Rebirth (1 fascicle)
iii. Practices for special occasions – In
Praise of Pratyutpanna (1 fascicle)
Among the Five Works, the four fascicles of the

Commentary on the Contemplation Sutra are the “main
commentary,” also known as the “explication section.”
The other four texts constitute the “supplementary
commentary,” or the “practice of rites section.”
45. Prominent Monastics of the Times

and Their Dates
Tanluan 476-542
Daochuo 562-645
Shandao 613-681

Zhendi 499-569
Xinxing 541-594
Huiyuan 523-592
Zhiyi 538-597
Jizang 549-623
Daoxuan 596-667
Xuanzang 600-664
Xianshou 643-712
Huiyuan’s key works: Commentary on the Meaning

of the Larger Sutra (2 fascicles), Commentary on the
Meaning of the Contemplation Sutra (2 fascicles)
Zhiyi: Commentary on the Contemplation Sutra (2

fascicles), Record of the Meaning of the Amitabha
Sutra (1 fascicle)
Jizang: Commentary on the Meaning of the Larger

Sutra (1 fascicle), Commentary on the Meaning of
the Contemplation Sutra (2 fascicles)
79


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Master Shandao: A Brief Biography

By Dharma Master Huijing

Published by Chinese Pure Land Buddhist Association

Printed January 2014

(c) 2014 by Chinese Pure Land Buddhist Association

善導大師略傳-內文OK.indd 1 2014/2/18 下午 02:58:57

English translation by Householder Jingtu

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The founder of the Pure Land school was Master

The wisdom of the Buddhas is profound; it is

Pure Land practitioners should follow only

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This is the proper approach for practitioners of

6 Master Shandao: A Brief Biography

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Master Shandao adopted his approach of “believing

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2. An Early Biography Hints at

Among the earliest texts was Biographies of

8 Master Shandao: A Brief Biography

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• Biographies of Prominent Monastics, Continued,

• Edited Tales of Auspicious Happenings Relating

• Tales of Rebirth in the Pure Land, Part 2, No. 15,

• Tales of Rebirth, Revised and Updated, Part 2,

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II. Tablet Inscriptions

• Tablet in Memorial Pagoda to Master Shandao,

• Eulogy in Memorial Pagoda to Master Shandao,

• Niche inscription at the Great Buddha statue,

• Memorial Inscription to Master Longchan; as

• Inscription at Pagoda to Master Jingye; as above,

• Inscription at Pagoda to Master Huiliao,

10 Master Shandao: A Brief Biography

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3. Surnamed Zhu, From Shandong

Mizhou was in Zhucheng County in Shandong, not

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4. Buddhism Flourishes in the Late

Moreover, Tiantai school founder Master Zhiyi had

As for Pure Land, Chan Master Daochuo had

12 Master Shandao: A Brief Biography

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There was also Tripitaka Master Xuanzang, who had

5. A Painting Triggers Aspiration for

Such portraits depicted the splendors of Amitabha

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6. Devotion to the Contemplation

That wasn’t surprising, in terms of time and

14 Master Shandao: A Brief Biography

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The Tales of Rebirth, Revised and Updated records

Mt. Zhongnan was situated south of Changan,

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The essence of the Contemplation Sutra can only

Having been personally taught the hidden

16 Master Shandao: A Brief Biography

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Master Daochuo had inherited the lineage of Master