English
English version: A monk, at Wuzhen Temple in Lantian County, single-mindedly recited the name of Amitabha Buddha (Amitabha Buddha) for a summer. He took a willow branch and placed it in the hand of Avalokiteshvara Bodhisattva (Avalokiteshvara Bodhisattva), vowing: 'If I can be reborn in the Western Pure Land by reciting the Buddha's name, may this willow branch not wither for seven days.' As he vowed, the willow branch did not wither for seven days. This monk also prayed for all sentient beings, saying: 'As judged in the *Mahāyānasaṃgraha*, it is 'intending a different time', but the *Amitāyurdhyāna Sūtra* says 'immediately reborn'. May I see Amitabha Buddha in a dream to resolve this doubt.' That night, in the same place, he had three dreams. The first dream was of being by a large pond, with a tall building in the southwest. The monk came down from the building and went to the northeast bank of the pond, where he saw a jeweled tent, more than two *zhang* tall, with a door facing east. The monk suddenly flew into the tent, half of his body entered, and then he came out. Then he went to the west side of the tent, where there was a large palace, and a great virtuous one inside told him: 'As long as you practice the Pure Land Dharma, you will be reborn in this tent.' Then he woke up and continued to dream. He dreamed that he was on the north bank of the pond, and saw Avalokiteshvara Bodhisattva facing north, sitting with his feet hanging down. The monk held the Bodhisattva's feet in his hands and placed them on his head. He saw the thousand-spoke wheel mark on the Bodhisattva's feet, and the Bodhisattva's body was the color of Jāmbūnada gold. Suddenly waking up, he had another dream. He dreamed that he was standing on the south side of the pond, facing west. Looking west from the pond, it was all water, full of lotus flowers. Suddenly he saw Amitabha Buddha coming from the west, coming to the monk. The monk prostrated himself on the ground. After prostrating, he knelt before the Buddha with his palms together and prayed: 'Can sentient beings in the Sahā World (Sahā World), who practice according to the scriptures, be reborn in the World-Honored One's land?' The Buddha replied: 'Good man, all sentient beings, as long as they practice the Pure Land Dharma, can be reborn in my land, do not doubt.' The monk also dreamed on another night that he was in the Sahā World, looking back to the west, and saw Amitābha's Pure Land (Amitābha's Pure Land) as flat as a mirror. He saw that the Sahā World was only mountains and rivers, different in the east and west. Looking south, he saw fifteen jeweled tents in the river of Nanping going west, and the rest were all of the seven treasures, only the central one was a silver tent. --------------------------------------------------------------------------------
Chinese
。帐之下皆有音乐。歌咏赞叹。此僧问云。此是何帐。帐下人答云。此是并往生人也。此僧欢喜。踊身在空。飞向西去。少时还住也。又于别夜梦见。在一佛堂中。正当佛前。有一僧。名曰法藏。御一大车。就佛堂内。迎令上车。载向西而去也。法藏者。即阿弥陀佛也。车者。四十八大愿也。又于别夜梦见。自身坐百宝莲花王座。面向南方。垂脚而坐。成正觉也。又于别夜梦见。释迦如来。共文殊师利。住此僧前。赞法花经也。又于别夜梦见。有三大道。直向西方。第一道上。唯是僧尼。第二道上。并是俗人。杂有男女。第三道上。唯有一僧。皆向西而去。云皆是往生人也。此僧现在未死也。 沙门昙鸾法师者。并洲汶水人也。魏末高齐之初犹在。神智高远。三国知闻。洞晓众经。独步人外。梁国天子萧王。恒向北礼昙鸾菩萨。注解天亲菩萨往生论。裁成两卷。法师撰集无量寿经。奉赞七言偈百九十五行。并问答一卷。流行于世。劝道俗等。决定往生。得见诸佛。恒请龙树菩萨。临终开悟。诚如所愿。此方报尽。半霄之内。现圣僧像。忽来入室云。我是龙树。便为说曰。已落之叶。不可更附枝也。未束之粟。不可仓中求也。白驹过隙。不可暂时留也。已去叵反。未来未可追。现在今何在。白驹难可回。法师妙达 现代汉语译本：帐篷下面都有音乐，歌唱赞美。这位僧人问道：‘这是什么帐篷？’帐篷下的人回答说：‘这些都是将要往生的人。’这位僧人欢喜，跳身在空中，飞向西方而去，一会儿又回来了。又在别的夜晚梦见，在一个佛堂中，正对着佛前，有一位僧人，名叫法藏（Dharmākara），驾着一辆大车，来到佛堂内，迎接他上车，载向西方而去。法藏（Dharmākara），就是阿弥陀佛（Amitābha）。车，就是四十八大愿。又在别的夜晚梦见，自己坐在百宝莲花王座上，面向南方，垂着脚而坐，成就正觉。又在别的夜晚梦见，释迦如来（Śākyamuni Buddha），与文殊师利（Mañjuśrī），住在这位僧人面前，赞叹《法华经》。又在别的夜晚梦见，有三大道，直通西方。第一条道上，只有僧尼。第二条道上，都是俗人，杂有男女。第三条道上，只有一位僧人，都向西方而去，说都是往生的人。这位僧人现在还没有去世。 沙门昙鸾（Tanluan）法师，是并州汶水人。北魏末年、北齐初年还在世。神智高远，三国都知道他的名声，通晓众多经典，超越常人。梁国天子萧衍，常常向北方礼拜昙鸾（Tanluan）菩萨。他注解天亲（Vasubandhu）菩萨的《往生论》，编成两卷。法师撰集《无量寿经奉赞》，七言偈一百九十五行，以及问答一卷，在世间流行，劝导僧俗等人，决定往生，得见诸佛。他常常祈请龙树（Nāgārjuna）菩萨，临终时得到开悟，正如他所愿。此方报尽之时，半空中，显现圣僧的形象，忽然来到室内说：‘我是龙树（Nāgārjuna）。’便为他说：‘已经落下的叶子，不可能再附在树枝上。没有捆好的谷子，不可能在粮仓中找到。白马过隙，不可能暂时停留。已经过去的无法返回，未来还未到来无法追逐，现在又在哪里？白马难可回头。’法师精妙通达。
English
English version: Beneath the tents, there was music, singing and praise. The monk asked, 'What are these tents?' The people under the tents replied, 'These are all people who are about to be reborn in the Pure Land.' The monk rejoiced, leaped into the air, and flew westward, returning after a short while. In another night, he dreamed of being in a Buddhist hall, right in front of the Buddha. There was a monk named Dharmākara (法藏), driving a large cart, who came into the hall to welcome him onto the cart and carried him westward. Dharmākara (法藏) is Amitābha (阿弥陀佛). The cart represents the Forty-Eight Great Vows. In another night, he dreamed of himself sitting on a throne of a hundred-jeweled lotus, facing south, with his feet hanging down, attaining perfect enlightenment. In another night, he dreamed that Śākyamuni Buddha (释迦如来), together with Mañjuśrī (文殊师利), stayed before this monk, praising the Lotus Sutra. In another night, he dreamed that there were three great paths leading directly to the west. On the first path, there were only monks and nuns. On the second path, there were only laypeople, mixed with men and women. On the third path, there was only one monk, all heading west, saying they were all people reborn in the Pure Land. This monk has not yet died. The Dharma Master Tanluan (昙鸾), a śrāmaṇa (沙门), was a native of Wenshui in Bing Province. He was still alive at the end of the Northern Wei and the beginning of the Northern Qi dynasties. He possessed profound wisdom and was known throughout the Three Kingdoms, thoroughly understanding many sutras and surpassing ordinary people. Emperor Xiao Yan of the Liang Dynasty always bowed to the north to Dharma Master Tanluan (昙鸾) Bodhisattva. He annotated Vasubandhu (天亲) Bodhisattva's Treatise on Rebirth, compiling it into two volumes. The Dharma Master composed the 'Verses in Praise of the Infinite Life Sutra,' consisting of one hundred and ninety-five lines of seven-character verses, along with a volume of questions and answers, which circulated in the world, encouraging monastics and laypeople alike to be determined to be reborn in the Pure Land and to see all the Buddhas. He constantly prayed to Nāgārjuna (龙树) Bodhisattva, and at the time of his death, he attained enlightenment, just as he had wished. When his karmic reward in this realm was exhausted, the image of a holy monk appeared in the middle of the sky and suddenly entered the room, saying, 'I am Nāgārjuna (龙树).' Then he said to him, 'A fallen leaf cannot be reattached to the branch. Unbundled grain cannot be found in the granary. A white horse passing through a crack cannot be stopped even for a moment. What is gone cannot be returned, the future cannot be chased, and where is the present now? The white horse is difficult to turn back.' The Dharma Master profoundly understood. --------------------------------------------------------------------------------
Chinese
言旨。如是告终。即半夜内。发遣使者。遍告诸村白衣弟子。及寺内出家弟子。可三百余人。一时雨云集。法师沐浴着新净衣。手执香炉。正面西坐。教诫门徒。索西方业。日初出时。大众齐声。念弥陀佛。便即寿终。寺西五里之外。有比丘尼寺。并是门徒。明相出后。集堂食粥。举众皆闻空内有微妙音乐西来东去。中有智者告大众言。法师和上。一生教人修净土业。今此音声向东去者。必应多是迎法师来。食讫。相命觐法师去。庭前相待。未出寺庭之间。复闻音乐远在空中向西而去。尼僧等相与至彼。乃见无常。此依经论。定得生西方也。 随世灯法师者。住并洲兴国寺。幼而出家。精进练行。道心弥固。讲涅槃经一部。道俗来者。若幼若长。乃至沙弥已上。终不许立参。即命令坐。与说妙法。口授来者阿弥陀佛名劝共往生西方净土。又一生行业。清净燃香。念诵福多。慈悲特甚。飞鸟鸠鸽等。恒就掌食去。隋开皇十二年内。于本寺寿终。时举众闻有异香。上路之日。西方香云来迎。遍一聚落墎下人闻。莫问老少男女已上。普送林所。既有此相。必得往生净土也。 隋世并洲汉王内道场。主洪法师者。去仁寿四年内人。童子出家。一生精进。手不捉钱。供养三宝。摄化有缘。亦偏注心作见佛业。期见弥 现代汉语译本：言旨到此结束。当天半夜，（法师）派遣使者，遍告各村的在家弟子（白衣弟子），以及寺内的出家弟子，大约三百余人，一时如雨后云集。法师沐浴后穿上干净的新衣，手执香炉，面向西方端坐，教诫门徒，求生西方净土之业。太阳初升时，大众齐声念诵弥陀佛（Amitabha Buddha）名号，法师便即寿终。寺西五里之外，有一比丘尼寺（bhikkhuni-samgha），都是法师的门徒。第二天早晨，大家在佛堂里吃粥时，所有人都听到空中传来微妙的音乐，从西而来，向东而去。其中有智慧的人告诉大众说，‘法师和上（Upadhyaya），一生教人修习净土之业，现在这音声向东而去，必定是迎接法师往生。’吃完粥后，大家相约去拜见法师，在庭前等待。还未出寺院，又听到音乐远远地在空中向西而去。尼僧们一起赶到法师圆寂的地方，才发现法师已经往生。这依据经论所说，必定是往生西方净土了。 随世灯法师，住在并洲兴国寺。从小出家，精进修行，道心坚定。曾讲《涅槃经》（Nirvana Sutra）一部。道俗前来听法者，无论年幼年长，乃至沙弥（sramanera）以上，都不允许站立听法，立即命令他们坐下，为他们宣说妙法。口头教导前来的人念诵阿弥陀佛（Amitabha Buddha）名号，劝他们共同往生西方净土。又一生行业清净，燃香念诵，广积福德，慈悲心特别深厚。飞鸟鸠鸽等，常常飞到他手掌上取食。隋开皇十二年，在本寺寿终。当时大众都闻到奇异的香味。出殡上路之日，西方有香云前来迎接，遍布整个村落，城郭下的人都闻到了。无论老少男女，都到林地送行。既然有这样的瑞相，必定是往生净土了。 隋朝时，并洲汉王内道场的主洪法师，在仁寿四年圆寂。童年出家，一生精进，从不触摸钱财，供养三宝（Triratna），摄受教化有缘之人。也特别用心修习见佛之业，期望见到弥陀佛（Amitabha Buddha）。
English
English version: Thus the discourse concludes. In the middle of the night, he dispatched messengers to inform all the lay disciples (Upasaka) in the villages, as well as the monastic disciples in the temple, numbering over three hundred, who gathered like clouds after rain. The Dharma Master, having bathed and donned new, clean robes, held an incense burner in his hands, sat facing west, and instructed his disciples to seek the karma of the Western Pure Land. As the sun began to rise, the assembly chanted the name of Amitabha Buddha (Amitabha Buddha) in unison, and the Dharma Master passed away. Five miles west of the temple, there was a Bhikkhuni-samgha (bhikkhuni-samgha), all of whom were his disciples. The next morning, as they gathered in the hall to eat porridge, everyone heard subtle music in the sky, coming from the west and going to the east. Among them, a wise person told the assembly, 'The Dharma Master Upadhyaya (Upadhyaya) taught people to cultivate the karma of the Pure Land throughout his life. Now that this sound is going east, it must be to welcome the Dharma Master.' After finishing their porridge, they agreed to visit the Dharma Master, waiting in the courtyard. Before leaving the temple grounds, they heard the music again, far away in the sky, going west. The nuns went together to where the Dharma Master had passed away and found that he had already departed. According to the sutras and treatises, this certainly means he was reborn in the Western Pure Land. Dharma Master Suishideng resided at Xingguo Temple in Bingzhou. He renounced the world at a young age, diligently practiced, and his resolve for the Dharma was firm. He lectured on the Nirvana Sutra (Nirvana Sutra). Those who came to listen, whether young or old, even sramaneras (sramanera) and above, were not allowed to stand; he immediately ordered them to sit and expounded the wonderful Dharma to them. He verbally instructed those who came to recite the name of Amitabha Buddha (Amitabha Buddha), encouraging them to be reborn together in the Western Pure Land. Furthermore, throughout his life, his actions were pure, he burned incense and recited scriptures, accumulated much merit, and his compassion was especially profound. Birds such as doves and pigeons often came to take food from his palm. In the twelfth year of the Kaihuang era of the Sui Dynasty, he passed away in this temple. At that time, the assembly smelled a strange fragrance. On the day of his funeral procession, fragrant clouds from the west came to greet him, spreading throughout the entire village, and people in the city all smelled it. Regardless of age or gender, everyone went to the forest to see him off. Since there were such auspicious signs, he must have been reborn in the Pure Land. During the Sui Dynasty, Dharma Master Hong, the head of the inner Dharma assembly of the Prince of Han in Bingzhou, passed away in the fourth year of the Renshou era. He renounced the world as a child and was diligent throughout his life, never touching money, making offerings to the Triratna (Triratna), and converting those with affinities. He also focused on cultivating the karma of seeing the Buddha, hoping to see Amitabha Buddha (Amitabha Buddha). --------------------------------------------------------------------------------