Chinese
"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", -------------------------------------------------------------------------------- 陀佛及其国土。 命终善恶感报优劣 首楞严经云佛告阿难一切世间生死相续生从顺习死从变流临命终时未舍暖触一生善恶俱时顿现纯想即飞必生天上若飞心中兼福兼慧及与净愿自然心开见十方佛一切净土随愿往生情少想多轻举非远即为飞仙情想均等不飞不坠生于人间想明斯聪情幽斯钝情多想少流入横生重为毛群轻为羽族七情三想沉下水轮生于火际受气猛火身为饿鬼常被焚烧水能害己无食无饮经百千劫九情一想下洞火轮轻生有间重生无间二种地狱纯情即沉入阿鼻地狱若沉心中有谤大乘毁佛禁戒诳妄说法虚贪信施滥膺恭敬五逆十重更生阿鼻地狱。 守护国界主经云佛言若人临命终时预知时至正念分明洗浴着衣吉祥而逝光明照身见佛相好众善俱现定知此人决定往生净土若人念佛持戒无精进心命终亦无善相亦无恶相地府不收安养不摄如睡眠去此人疑情未断生于疑城五百岁受乐再修信愿方归净土若人起怜悯心正念现前于财宝妻子心无爱恋眼色清净仰面含笑想念天宫当来迎我耳闻天乐眼见天童舍此报身定生天界若人生柔软心起福德心身无病难忆念父母妻子于善于恶心不错乱其心正直遗嘱家财辞别而去定生人界若人于己眷属恶眼瞻视举手扪空便利不觉身口臭秽两目红赤仆面而卧踡身左胁百节酸痛或见恶相口不能 现代汉语译本： 关于阿弥陀佛（Amitabha，音译，意为无量光佛）及其国土（Buddha-kshetra，音译，指佛所居住和教化的世界）。 命终时善恶感应的优劣差别 《首楞严经》（Śūraṅgama Sūtra，音译）中，佛（Buddha）告诉阿难（Ānanda，音译，佛陀的十大弟子之一）：‘一切世间生死相续，生命的产生遵循习惯，死亡的到来遵循变化。临终之时，未舍弃温暖的触觉，一生所作的善恶同时显现。纯粹的意念就会飞升，必定往生天上。如果飞升的心中兼具福德和智慧，以及清净的愿望，自然心开，见到十方诸佛，一切净土，随愿往生。情爱少而意念多，轻举不高远，就成为飞仙。情爱和意念均等，不飞升也不坠落，就生于人间。意念清晰就聪明，情爱幽暗就迟钝。情爱多而意念少，流入横生，重的成为毛类动物，轻的成为羽类动物。七情三想沉入水轮，生于火的边缘，承受猛烈的火气，身体成为饿鬼，常被焚烧，水也伤害自己，没有食物和饮料，经历百千劫。九情一想下堕火轮，轻的生于有间地狱，重的生于无间地狱。纯粹的情爱就沉入阿鼻地狱（Avīci，音译，八大地狱中最苦的一个）。如果沉沦的心中有诽谤大乘（Mahāyāna，音译，佛教的主要流派之一），毁坏佛的禁戒，虚妄说法，虚假贪图信徒的布施，滥受恭敬，犯下五逆（matricide, patricide, arhat-slaying, causing schism in the Sangha, and injuring a Buddha）十重罪，更会生于阿鼻地狱。’ 《守护国界主经》（Kāruṇikārāja-dharmarakṣa Sūtra，音译）中，佛说：‘如果有人临命终时，预先知道时间，正念分明，洗浴身体，穿好衣服，吉祥而逝，光明照身，见到佛的相好，各种善行同时显现，必定知道此人决定往生净土。如果有人念佛持戒，没有精进心，命终时也没有善相，也没有恶相，地府不收，安养（Sukhāvatī，音译，极乐世界）不摄，如同睡眠一样离去。此人疑情未断，生于疑城，五百岁享受快乐，再次修行信愿，才能回归净土。如果有人生起怜悯心，正念现前，对于财宝妻子，心中没有爱恋，眼色清净，仰面含笑，想念天宫将要来迎接我，耳朵听到天乐，眼睛看到天童，舍弃这个报身，必定生于天界。如果人生起柔软心，生起福德心，身体没有病难，忆念父母妻子，对于善和恶，心中不错乱，他的心正直，遗嘱家财，辞别而去，必定生于人界。如果有人用恶眼看着自己的眷属，举手在空中摸索，大小便不知觉，身口臭秽，两眼红赤，仆倒在地，蜷缩身体，左侧卧着，浑身酸痛，或者见到恶相，口不能…’
English
English version: About Amitabha (Amitābha, transliteration, meaning immeasurable light Buddha) and his Buddha-kshetra (Buddha-kṣetra, transliteration, refers to the world where the Buddha lives and teaches). The Superiority and Inferiority of Good and Evil Retribution at the End of Life In the Śūraṅgama Sūtra (Śūraṅgama Sūtra, transliteration), the Buddha (Buddha) told Ānanda (Ānanda, transliteration, one of the Buddha's ten great disciples): 'All worldly existences continue in the cycle of birth and death, life arises from habit, and death comes from change. At the moment of death, before the warmth of touch is relinquished, the good and evil deeds of a lifetime appear simultaneously. Pure thought will ascend and will surely be reborn in the heavens. If the ascending mind possesses both merit and wisdom, as well as pure vows, the mind will naturally open, and one will see the Buddhas of the ten directions and all pure lands, and be reborn according to one's wishes. If affection is little and thought is much, one will rise lightly but not far, and become a flying immortal. If affection and thought are equal, one will neither ascend nor fall, and will be born in the human realm. Clear thought leads to intelligence, while obscure affection leads to dullness. If affection is much and thought is little, one will flow into horizontal rebirth, becoming hairy creatures if heavy, and feathered creatures if light. Seven affections and three thoughts sink into the water wheel, and one is born on the edge of fire, enduring fierce heat, the body becoming a hungry ghost, constantly burned, and water harms oneself, without food or drink, for hundreds of thousands of kalpas. Nine affections and one thought fall into the fire wheel, and one is born in the intermittent hell if light, and in the uninterrupted hell if heavy. Pure affection sinks into Avīci Hell (Avīci, transliteration, the most painful of the eight great hells). If the sinking mind contains slander of the Mahāyāna (Mahāyāna, transliteration, one of the main schools of Buddhism), destruction of the Buddha's precepts, false teachings, false greed for the offerings of believers, and abuse of reverence, committing the five heinous crimes (matricide, patricide, arhat-slaying, causing schism in the Sangha, and injuring a Buddha) and ten grave offenses, one will be reborn in Avīci Hell.' In the Kāruṇikārāja-dharmarakṣa Sūtra (Kāruṇikārāja-dharmarakṣa Sūtra, transliteration), the Buddha said: 'If a person, at the time of death, knows the time in advance, has clear right mindfulness, bathes the body, puts on clothes, and passes away auspiciously, with light shining on the body, seeing the auspicious signs of the Buddha, and various good deeds appearing simultaneously, one will surely know that this person will definitely be reborn in the Pure Land. If a person recites the Buddha's name and observes the precepts, but lacks diligent effort, at the time of death there will be neither good signs nor bad signs, the underworld will not accept, and Sukhāvatī (Sukhāvatī, transliteration, the Pure Land of Ultimate Bliss) will not embrace, and one will depart like falling asleep. If this person's doubts are not severed, one will be born in the City of Doubt, enjoying happiness for five hundred years, and only after cultivating faith and vows again will one return to the Pure Land. If a person arises with a compassionate heart, with right mindfulness present, without attachment to wealth and wife, with clear eyes, looking up and smiling, thinking that the heavenly palace will come to welcome me, hearing heavenly music, seeing heavenly children, relinquishing this retribution body, one will surely be born in the heavenly realm. If a person arises with a gentle heart, arises with a meritorious heart, without illness or difficulty, remembering parents and wife, without confusion about good and evil, with an upright heart, bequeathing family wealth, bidding farewell and departing, one will surely be born in the human realm. If a person looks at their family members with evil eyes, gropes in the air with their hands, is unaware of urination and defecation, with foul body odor, red eyes, falling to the ground, curling up the body, lying on the left side, with aching joints, or seeing evil signs, unable to speak...' --------------------------------------------------------------------------------
Chinese
言呻吟叫唤冤债现前心识散乱狂惑颠倒遍体如冰手捻死拳身硬如石此人命终定入地狱若人好䑛其唇身热如火常患饥渴好说饮食张口不合贪恋财宝命卒难断开眼而去此人定入饿鬼若人身染重病如在云雾心神昏散怕闻佛名多爱食啖血肉之味不受劝化爱恋妻儿踡手足指遍身流汗出粗涩声口中呾沫此相现前定入畜生。 十种障难 群疑论云世间有十种人临终不得念佛一者善友未必相遇故无劝念之理二者业苦缠身不遑念佛三者偏风失语不能称佛四者狂乱失心注想难成五者或遭水火不暇至诚六者遭遇豺狼无复善友七者临终恶友坏彼信心八者饱食过度昏迷至死九者军阵斗战奄忽而亡十者忽坠高岩伤坏性命此十种人临终断然不得念佛应须预修令净业成就纵有难缘必蒙佛救护也。 祖师指归 寿禅师四料拣 有禅无净土十人九错路阴境若现前瞥尔随他去无禅有净土万修万人去但得见阿弥何愁不开悟有禅有净土犹如戴角虎现世为人师来生作佛祖无禅无净土铁床并铜柱万劫与千生没个人依怙。 寿禅师劝修净业 问行道念佛与坐念功德如何答譬如逆水张帆犹云得往更若张帆顺水速疾可知坐念一口尚乃八十亿劫罪销行念功德岂知其量故偈云行道五百遍念佛一千声事业常如此西方佛自成(行道念佛谓拜佛绕佛而念 现代汉语译本： 如果有人叫喊冤屈，冤债显现，心识散乱，狂乱迷惑，颠倒错乱，全身冰冷，手紧握成拳，身体僵硬如石头，这个人命终后必定堕入地狱。如果有人喜欢舔嘴唇，身体发热如火，经常感到饥渴，喜欢谈论饮食，张口却无法闭合，贪恋财宝，临终时难以断气，睁着眼睛离去，这个人必定堕入饿鬼道。如果有人身染重病，如同身处云雾之中，心神昏沉散乱，害怕听到佛的名号，特别喜欢吃血肉的味道，不接受劝导教化，爱恋妻子儿女，蜷缩手脚指头，全身流汗，发出粗涩的声音，口中吐沫，这种景象出现，必定堕入畜生道。 十种障碍 《群疑论》中说，世间有十种人在临终时无法念佛：一是善友未必能遇到，所以没有劝念的因缘；二是业力痛苦缠身，没有空闲念佛；三是得了偏瘫失语症，不能称念佛号；四是狂乱失去心智，难以集中精神观想；五是遭遇水火灾难，没有时间至诚念佛；六是遭遇豺狼，没有善友相助；七是临终时遇到恶友，破坏他的信心；八是饱食过度，昏迷至死；九是在军队作战中，突然死亡；十是从高处坠落，损伤性命。这十种人临终时断然无法念佛，应当预先修行，使净业成就，即使遇到困难的因缘，也必定蒙受佛的救护。 祖师指归 寿禅师的四料拣：有禅定而没有净土，十个人中有九个走错了路，如果临终时出现阴境，就会立刻跟随它而去。没有禅定而有净土，一万个人修行，一万个人都能往生，只要能见到阿弥陀佛（Amitabha），还愁不能开悟吗？既有禅定又有净土，就像戴了角的老虎，现世可以为人师表，来世可以成佛作祖。没有禅定也没有净土，将会在铁床和铜柱上受苦，万劫千生都没有人可以依靠。 寿禅师劝修净业：有人问，行道念佛（拜佛绕佛时念佛）与坐禅念佛，哪种功德更大？回答说，譬如逆水行舟，即使张帆，也只能勉强前进；如果张帆顺水而下，速度就非常快了。坐禅念佛念诵一声，尚且能消除八十亿劫的罪业，行道念佛的功德，又岂能衡量呢？所以偈语说：‘行道五百遍，念佛一千声，事业常如此，西方佛自成’（行道念佛指的是拜佛绕佛时念佛）。