Chinese
大正藏第 51 册 No. 2070 往生西方净土瑞应传 No. 2070 往生西方净土瑞应传 夫以诸佛兴慈多诸方便。唯往生一路易契机缘。详往古之志诚。并感通于瑞典。则有沙门文谂释子少康。于往生论中高僧传内。标扬真实。序录希奇。证丹诚感化之缘。显佛力难思之用。致使古今不坠道俗归心。再续玄风。重兴盛事。使以发心之士坚固无疑。未起信之人依捉有路。聊申序耳。 慧远法师第一 东晋朝僧慧远法师雁门人也。卜居庐山。三十余载。影不出山。迹不入俗。送客以虎溪为界。虽博群典。偏弘西方。岩下建净土堂。晨夕礼忏。有朝士谢灵运高人刘遗民等。并弃世荣。同修净土。信士都有一百二十三人。于无量寿像前。建斋立誓。遗民著文赞颂。感一仙人乘云听说。或奏清呗声御长风。法师以义熙十二年八月六日。圣众遥迎。临终付属。右胁而化。年八十三矣。 昙鸾法师第二 齐朝昙鸾法师家近五台。洞明诸教。因得此土仙经十卷。欲访陶隐居学仙术。后逢三藏菩萨问曰。佛法中有长生不死法胜此土仙经否。三藏唾地惊曰。此方何处有长生不死法。纵得延寿。年尽须堕。即将无量寿观经授与鸾曰。此大仙方。依而行之。长得解脱。永离 现代汉语译本： 《往生西方净土瑞应传》 夫诸佛发慈悲心，示现诸多方便法门，唯有往生净土这一条路最容易与众生的根机相应。详细考察古代那些志诚修行之人的事迹，都能够感应到瑞相和典故。其中有沙门文谂、释子少康，在《往生论》和《高僧传》中，都标榜和宣扬了净土法门的真实不虚，记载了许多希奇的事迹，证明了以真诚心感化的因缘，彰显了佛力不可思议的作用。使得古往今来，信奉净土法门的道俗大众，都没有失去信心，再次延续了玄妙的宗风，重新兴盛了这一殊胜的法事。使那些已经发心求生净土的人，能够更加坚定不移；让那些尚未生起信心的人，能够依循这条道路而行。我姑且写下这篇序言。 慧远法师第一 东晋朝代的僧人慧远法师（Huiyuan）是雁门人。他在庐山居住，三十多年来，身影不曾离开庐山，足迹不曾进入世俗社会。以虎溪作为送客的界限。虽然广泛研习各种经典，但特别弘扬西方净土法门。在岩石下建造净土堂，早晚礼拜忏悔。有朝廷官员谢灵运、高士刘遗民等人，都抛弃了世间的荣华，一同修习净土法门。信徒总共有123人。在无量寿佛（Amitayus）像前，建斋并发誓。刘遗民撰写文章赞颂，感得一位仙人乘云前来听法。有时空中奏响清妙的梵呗之声，随着长风飘荡。慧远法师在义熙十二年八月六日，圣众遥远前来迎接，临终时嘱咐后事，以右胁卧的姿势圆寂，享年八十三岁。 昙鸾法师第二 齐朝的昙鸾法师（Tanluan）家靠近五台山。他精通各种教义。曾经得到此土的仙经十卷，想要去拜访陶隐居学习仙术。后来遇到一位三藏菩萨，问道：‘佛法中有没有长生不死之法，胜过此土的仙经？’三藏菩萨听后，往地上吐唾沫，惊叹道：‘这个地方哪里有长生不死之法？即使能够延长寿命，寿命终了时仍然要堕落。’于是将《无量寿观经》（Amitayurdhyana Sutra）授予昙鸾法师，说道：‘这才是真正的大仙方，依照它修行，就能够长久地得到解脱，永远脱离轮回之苦。’
English
English version: The Biography of Auspicious Responses of Rebirth in the Western Pure Land Because all Buddhas arise with compassion and employ many expedient means, the path of rebirth [in the Pure Land] is the only one that easily accords with beings' capacities and conditions. Examining the sincere aspirations of those in the past, one can perceive auspicious signs and historical precedents. Among them are the monks Wenshen and Shizi Shaokang, who, in the 'Treatise on Rebirth' and 'Biographies of Eminent Monks,' highlighted the truth of the Pure Land teachings and recorded rare events, proving the karmic connection of sincere aspiration and revealing the inconceivable power of the Buddha. This has ensured that, from ancient times to the present, both monastics and laypeople have not lost faith, continuing the profound tradition and reviving this great undertaking, so that those who have already generated the aspiration [for rebirth] may be steadfast and without doubt, and those who have not yet aroused faith may have a path to follow. I offer this preface briefly. First: Dharma Master Huiyuan Dharma Master Huiyuan of the Eastern Jin Dynasty was a native of Yanmen. He resided at Mount Lu for over thirty years, his shadow never leaving the mountain, his footprints never entering the secular world. He used Tiger Creek as the boundary for bidding farewell to guests. Although he extensively studied various scriptures, he particularly propagated the Western Pure Land teachings. He built a Pure Land Hall at the foot of the mountain, where he performed prostrations and repentance every morning and evening. Courtiers such as Xie Lingyun and eminent scholars such as Liu Yimin abandoned worldly glory and cultivated the Pure Land together. There were a total of 123 believers. They established a vegetarian feast and made vows before the image of Amitayus (Immeasurable Life Buddha). Liu Yimin composed an essay in praise, which moved an immortal to ride a cloud and listen to the Dharma. Sometimes, pure and wonderful Brahma sounds resonated in the air, carried by the long wind. Dharma Master Huiyuan, on the sixth day of the eighth month of the twelfth year of Yixi, was remotely welcomed by the holy assembly. He entrusted his affairs at the time of his death and passed away lying on his right side, at the age of eighty-three. Second: Dharma Master Tanluan Dharma Master Tanluan of the Qi Dynasty lived near Mount Wutai. He was well-versed in various teachings. He once obtained ten volumes of immortal scriptures from this land and intended to visit Tao Hongjing to learn the art of immortality. Later, he encountered a Tripitaka Bodhisattva, who asked, 'In the Buddha-dharma, is there a method of longevity and immortality that surpasses the immortal scriptures of this land?' The Tripitaka Bodhisattva spat on the ground and exclaimed in surprise, 'Where in this place is there a method of longevity and immortality? Even if one obtains extended life, one must still fall [into samsara] when life ends.' He then gave the Amitayurdhyana Sutra (Contemplation Sutra of Immeasurable Life Buddha) to Tanluan, saying, 'This is the true great immortal formula. Practice according to it, and you will attain liberation forever and be eternally free from suffering.' --------------------------------------------------------------------------------
Chinese
生死。鸾便须火遂焚仙经。忽于半夜见一梵僧入房。语鸾曰。我是龙树菩萨。便说偈。已落叶不可更附枝。未来粟不可仓中求。白驹过隙不可暂驻。已去者叵反未来未可追。在今何在白驹难可回。法师乃知寿终。集弟子三百余人。自执香炉面西。教诫门徒劝崇西方。以日初出时。齐声念佛。即便寿终。寺西五里有一尼寺。闻空中音乐西来东去。须臾又闻东来西去。 道珍禅师第三 梁朝道珍禅师于庐山念佛。因作水观。梦见水。百人乘船欲往西方。乃求附载。船上人不听。珍曰。贫道一生修西方业。何故不听。船上人曰。师业未圆。未诵弥陀经。并营浴室。于是船人一时俱发。珍既不得去。啼泣睡觉。乃诵经浴僧。多时又梦。一人乘白银楼台。举手言曰。珍禅师。汝业已圆。好用其心。故来相报。定生西方。临终夜。山顶如列数千炬火。异香满寺。已后于经函中收得存生遗记。未终前并不说于人。 僧崖第四 后周朝僧崖住益州多宝寺。性少语言。不杂嬉戏。每游山林。以终日。人问何故。答曰。人是可恶。我思之耳。于城西烧左手五指。道俗千万拥之而哭。师曰。但守菩萨心。我无哭也。人问痛否。答曰。心既无痛。指何痛也。火烧手掌。骨髓沸涌。人问其故。答曰。缘诸众生不能行忍。 现代汉语译本 生死。鸾（Luán，人名）便须火遂焚仙经。忽然在半夜看见一位梵僧进入房间，告诉鸾说：‘我是龙树菩萨（Lóngshù Púsà，Nāgārjuna Bodhisattva）。’便说偈语：‘已落的叶子不可能再回到树枝上，未来的谷子不可能在粮仓中求得。白色的骏马跑过缝隙，不可能暂时停留。已经过去的无法返回，未来还未到无法追逐。身处现在又在哪里？白色的骏马难以回头。’法师这才知道寿命将尽，召集弟子三百余人，亲自拿着香炉面向西方，教诫门徒劝勉崇尚西方净土。在太阳刚升起的时候，齐声念佛，便去世了。寺庙西边五里有一座尼姑庵，听到空中传来音乐，从西向东而去，一会儿又听到从东向西而去。 道珍禅师第三 梁朝道珍禅师（Dàozhēn Chánshī）在庐山念佛。因为修习水观，梦见水中，一百人乘船想要前往西方极乐世界，于是请求搭乘。船上的人不答应。道珍说：‘贫道一生修习往生西方的功业，为什么不答应？’船上的人说：‘您的功业尚未圆满，没有诵读《弥陀经》（Mítuó Jīng，Amitabha Sutra），并且营建浴室。’于是船上的人一时都出发了。道珍既然不能去，啼哭着醒来。于是诵读《弥陀经》，为僧人沐浴，过了很久又做梦，一人乘坐白银楼台，举手说：‘珍禅师，您的功业已经圆满，好好用心，故来相告，必定往生西方。’临终的夜晚，山顶好像排列着数千支火炬，奇异的香味充满寺庙。之后在经函中找到他生前留下的遗记，未去世前并不对人说。 僧崖第四 后周朝僧崖（Sēng Yá）住在益州多宝寺。性格沉默寡言，不参与嬉戏。经常游览山林，用一整天的时间。人们问他为什么这样，回答说：‘人是可憎的，我思考这些罢了。’在城西烧掉左手的五根手指，僧俗数千人拥着他哭泣。僧崖说：‘只要守护菩萨心，我没有什么可哭的。’人们问他痛吗？回答说：‘心既然没有痛，手指有什么痛呢？’火焰燃烧手掌，骨髓沸腾涌出。人们问他缘故，回答说：‘因为众生不能行忍。’
English
English version Life and death. Luan (Luán, a person's name) then needed fire to burn the sacred texts. Suddenly, in the middle of the night, he saw a Buddhist monk enter the room and said to Luan, 'I am Nāgārjuna Bodhisattva (Lóngshù Púsà).' Then he recited a verse: 'Fallen leaves cannot return to the branch, future grains cannot be sought in the granary. A white horse passes through a crack, it cannot be paused even for a moment. What has passed cannot be returned, the future cannot be chased. Where is the present? The white horse is hard to turn back.' The Dharma master then knew that his life was coming to an end. He gathered more than three hundred disciples, personally held the incense burner facing west, and admonished his disciples to encourage reverence for the Western Pure Land. At the time when the sun first rose, they recited the Buddha's name in unison, and then he passed away. Five miles west of the temple, there was a nunnery, and they heard music in the air coming from west to east, and after a while, they heard it coming from east to west. Zen Master Daozhen, the Third During the Liang Dynasty, Zen Master Daozhen (Dàozhēn Chánshī) recited the Buddha's name at Mount Lu. Because he practiced water contemplation, he dreamed of water, and a hundred people were on a boat wanting to go to the Western Pure Land, so he asked to board. The people on the boat refused. Daozhen said, 'This poor monk has cultivated the karma of rebirth in the West all my life, why do you refuse?' The people on the boat said, 'Your karma is not yet complete, you have not recited the Amitabha Sutra (Mítuó Jīng), and you have not built a bathhouse.' Then the people on the boat all departed at once. Since Daozhen could not go, he woke up crying. Then he recited the Amitabha Sutra and bathed the monks. After a long time, he dreamed again, and a person riding a silver pavilion raised his hand and said, 'Zen Master Zhen, your karma is complete, make good use of your mind, so I come to tell you, you will surely be reborn in the West.' On the night of his death, the top of the mountain seemed to be lined with thousands of torches, and a strange fragrance filled the temple. Later, a posthumous note was found in the sutra box, which he did not tell anyone before his death. Monk Cliff, the Fourth During the Later Zhou Dynasty, Monk Cliff (Sēng Yá) lived in Duobao Temple in Yizhou. He was taciturn and did not engage in play. He often wandered in the mountains and forests, spending the whole day. People asked him why, and he replied, 'People are hateful, I am just thinking about these things.' He burned the five fingers of his left hand in the west of the city, and thousands of monks and laypeople surrounded him and wept. Monk Cliff said, 'Just guard the Bodhi mind, I have nothing to cry about.' People asked him if it hurt? He replied, 'Since the mind has no pain, what pain is there in the fingers?' The flames burned his palm, and the bone marrow boiled and surged out. People asked him the reason, and he replied, 'Because sentient beings cannot practice forbearance.' --------------------------------------------------------------------------------
Chinese
今观不忍者忍不烧者烧。又告众曰。末劫轻慢嚚薄。见佛像故木头。闻经如风过马耳。烧手灭身。欲令信重佛法。谓弟子曰。我灭度后。好供养病人及丑陋者并畜生。凡斯之徒多是诸佛菩萨权化。自非大心平等。何能一切恭敬。或见天花及僧崖。披班衲锡杖。与六百僧。乘空西没。 慧命禅师第五 后周朝慧命禅师太原人。与南岳思禅师为道友。行方等忏。松下相看哭曰。即此两处便可终焉。不经旬日逼疾。跏趺面西。唱佛来也。合掌而终。俱年八十三。时人梦见。天人幢幡。唱言善哉。来迎二师去。 静霭禅师第六 后周朝静霭禅师在俗时。入寺见地狱变相。谓同辈曰。审业如之。谁免斯苦。遂白母出家。常居林野。僧众问曰。师应处世接化。乃丧德林泉。霭曰。道贵行用。不即在人余。观时进退。且隐居耳。属周武帝灭佛法。霭恨无力护法。告弟子曰。吾无益于世。当舍自身。跏趺盘石。驻纳衣。乃自割衣。手足段布于石上。引肠胃挂于树枝。仍以刀割心。捧之而卒。遗书曰。诸有缘者。于佛法中。莫生退转。必扶善利。五以三缘舍此身命。一者自见多过。二者不能护法。三者欲速见佛。乃述偈曰。愿诸众生。闻我舍身。天耳成就。菩提究竟。此身不净底。下屎囊。九孔出。如满堤塘。 现代汉语译本：现在看到不应该忍受的事情却忍受，不应该焚烧的东西却焚烧。又告诉众人说：‘末法时代的人轻慢愚昧。看见佛像就认为是木头，听闻佛经就像风吹过马的耳朵一样。’（有人）焚烧手指，舍弃身体，想要使人信重佛法。告诉弟子们说：‘我圆寂之后，要好好供养病人以及丑陋的人和畜生。凡是这些人，大多是诸佛菩萨为了方便教化而示现的。如果不是具有大慈悲心和平等心的人，怎么能够对一切众生都恭敬呢？’（有人）看见天花和僧崖（人名），穿着破旧的僧衣，拿着锡杖，与六百个僧人，乘空向西而去。 慧命禅师第五 后周朝的慧命禅师是太原人。与南岳思禅师是道友。一起修行方等忏法。在松树下互相看着哭泣说：‘就在这两个地方可以终老了。’不到十天就生病了，跏趺坐着面向西方，唱着‘佛来了’，合掌而终。两人都八十三岁。当时有人梦见，天人拿着幢幡，唱着‘善哉，善哉’，来迎接两位禅师离去。 静霭禅师第六 后周朝的静霭禅师在俗家的时候，进入寺庙看见地狱变相图，对同伴们说：‘审判业报如果真是这样，谁能免除这种痛苦呢？’于是告诉母亲要出家。常常居住在山林旷野。僧众问他说：‘您应该在世间接引教化众生，现在却丧失了在德行之林中修行的机会。’静霭禅师说：‘道贵在实行和运用，难道只在于我一个人吗？我观察时机，选择进退，暂且隐居罢了。’正赶上周武帝灭佛法，静霭禅师遗憾自己没有力量保护佛法，告诉弟子们说：‘我对于世间没有什么益处，应当舍弃自身。’于是跏趺坐在盘石上，用纳衣覆盖身体，然后割破衣服，将手脚的布条一段段地放在石头上，拉出肠胃挂在树枝上，又用刀割开自己的心，捧着它而死。留下遗书说：‘各位有缘人，对于佛法，不要产生退转之心，一定要扶持善事利益。我用三种因缘舍弃这个身命：一是自己看到自己有很多过错；二是不能保护佛法；三是想要快速见到佛。’于是作偈说：‘愿诸位众生，听闻我舍身，天耳得以成就，菩提得以究竟。这个身体是不干净的，下面是屎尿囊，九个孔窍流出污秽，就像满堤的池塘。’