Chinese
捡身如上时刻已得几回屈身礼佛几拜已得几回屈身礼法礼僧已得几回执劳扫塔涂地已得几回烧香散华燃灯已得几回扫除尘垢正列供具已得几回悬幡表刹合掌供养已得几回绕佛恭敬十百千匝如上捡察自救无功何有闲时议人善恶龙舒王居士劝人曰大阿弥陀佛经十方有无量菩萨往生阿弥陀佛国彼菩萨尚欲往生我何人哉略举数条以为证青草堂后身曾鲁公喆老后身多忧苦古老后身耽富贵法华尼后身作官妓是皆不信西方展转轮回受苦或曰参禅固难见性学仙何如答不修净土而欲学仙是舍目前之美玉而求不可必得之碔砆岂不惑哉按楞严有十种仙皆寿千万岁数尽复入轮回世人学仙者万不得一纵使得之又不免轮回为着于形神而不能舍去也且形神者乃真性中所现之妄想故寒山诗云饶汝得仙人恰似守尸鬼非若佛家之生死自如而无所拘也近自数年来得仙者惟钟离吕公岂不闻洞宾飞剑斩黄龙却被黄龙降伏及见黄龙禅师方悟真性了道遂说一偈云弃却瓢囊击碎琴如今不炼汞中金自从一见黄龙后始觉从前错用心又不闻后魏昙銮法师初自陶隐居得仙经十卷銮欣然自得以为仙可立至后遇僧菩提留支问云佛道有长生乎能却老为不死乎支云长生不死吾佛道也遂以十六观经与之云汝可诵此则三界无复生六道无复往盈虚消息祸福成败无得而至其为寿也有劫石焉有河沙焉 沙石之数有限寿量之数无穷此吾金仙氏之长生也銮深信之遂焚仙经而专修观经虽寒暑之变疾病之来亦不懈怠魏主怜其志向号为神銮一日告弟子云地狱诸苦不可以不惧九品净业不可以不修因令弟子高声念阿弥陀佛銮西向闭目叩头而亡是时僧俗同闻丝竹管弦之声从西而来由此观之净土法门最为捷径况神仙者有所得则秘不传以谓泄天机而有罪佛法门惟恐传之不广直欲度尽众生而后已是其慈悲广大非神仙之可比明矣。 华严经云人生有二天人随之一名同生二名同名天人常见人人不见天人此二天人岂非善恶二部童子之徒欤人之举意发言动步常念二天人而能无愧如此修净土则必上品上生或曰一人尚有二天人何天人之多也曰一月普现一切水岂必月之多哉。 昼必有夜必为夜备暑必有寒必为寒备存必有去必为去备何谓夜备灯独床褥何谓寒备衾裘炭薪何谓去备福慧净土。 予遍览藏经却无阴府寄库之说奉劝世人以寄库所费之资请僧为西方之供一心西方则必往生若不为净土功德而为阴府寄库则是志在阴府死必入阴府矣譬如有人不为君子之行以交结贤人君子乃寄钱于司理院狱子处待其下狱则用钱免罪岂不谬哉。 人生时种种事务无不挂怀一旦大限到来尽皆抛去虽我此身犹是弃物况身外乎静言思之恍如一梦古人有言一 现代汉语译本：沙子和石头的数量是有限的，而（阿弥陀佛）寿量的数量是无穷的，这就是我金仙氏（指魏銮，字金仙）长生的方法。魏銮深信此理，于是焚烧了神仙的经典，而专门修行观经。即使遇到寒暑的变化和疾病的侵扰，也不懈怠。魏主（指北魏皇帝）怜悯他的志向，称他为‘神銮’。一天，魏銮告诉弟子们说：‘地狱的各种痛苦不可以不畏惧，往生净土的九品行业不可以不修习。’于是命令弟子高声念诵阿弥陀佛（Amitabha），魏銮面向西方，闭目叩头而去世。当时，僧人和俗人都听到丝竹管弦的声音从西方传来。由此看来，净土法门是最为便捷的途径。况且神仙有所得，就秘密地不传授给别人，认为泄露天机是有罪的；而佛法惟恐不能广泛地传授，只想度尽一切众生而后已。这其中的慈悲广大，不是神仙可以相比的，是很明显的。 《华严经》（Avatamsaka Sutra）说：人出生时有二天人跟随，一名‘同生’，二名‘同名’。天人常常看见人，而人却看不见天人。这二天人难道不是善恶二部童子之流吗？人的一举一动、一言一行、一举一动，常常想着这二天人，而能够没有愧疚，如此修习净土，就必定上品上生。或者有人问：一个人尚且有二天人，为什么天人这么多呢？回答说：一轮月亮普遍地显现在一切水中，难道一定是月亮多吗？ 白天一定有夜晚，一定要为夜晚准备；夏天一定有寒冷，一定要为寒冷准备；生存一定有离去，一定要为离去准备。什么叫为夜晚准备？灯、独床、褥子。什么叫为寒冷准备？被子、裘衣、炭、柴。什么叫为离去准备？福、慧、净土。 我遍览藏经，却没有阴府寄库的说法。奉劝世人，把用于阴府寄库所花费的资财，请僧人为西方（指西方极乐世界）做供养，一心向往西方，就必定往生。如果不为净土功德，而为阴府寄库，那就是志在阴府，死后必定进入阴府了。譬如有人不修君子之行，而想交结贤人君子，乃至于把钱寄存在司理院狱卒那里，等待自己下狱时用钱免罪，岂不是荒谬吗？ 人生在世，种种事务没有不挂在心上的，一旦大限到来，全部都抛弃了。即使我这个身体，也是要被抛弃的物品，更何况是身外之物呢？静下心来想想，恍如一场梦。古人有言：一……
English
English version: The number of sands and stones is finite, but the number of (Amitabha's) lifespan is infinite. This is the method of longevity for me, Jin Xian (referring to Wei Luan, styled Jin Xian). Wei Luan deeply believed in this principle, so he burned the scriptures of immortals and devoted himself to cultivating the Contemplation Sutra (Amitayurdhyana Sutra). Even when encountering changes in heat and cold and the invasion of diseases, he did not slacken. The ruler of Wei (referring to the emperor of the Northern Wei Dynasty) pitied his ambition and called him 'Divine Luan.' One day, Wei Luan told his disciples, 'The various sufferings of hell must not be feared, and the nine grades of karma for rebirth in the Pure Land must not be cultivated.' So he ordered his disciples to loudly recite Amitabha (Amitabha), and Wei Luan faced west, closed his eyes, kowtowed, and passed away. At that time, monks and laypeople alike heard the sounds of silk and bamboo管弦 instruments coming from the west. From this, it can be seen that the Pure Land Dharma gate is the most convenient path. Moreover, when immortals gain something, they secretly do not pass it on to others, believing that revealing heavenly secrets is a sin; but the Buddhist Dharma only fears that it cannot be widely transmitted, and only wants to liberate all sentient beings before stopping. The vastness of this compassion is not comparable to that of immortals, which is obvious. The Avatamsaka Sutra (Huayan Jing) says: When a person is born, two devas (heavenly beings) follow, one named 'Born Together' (Tongsheng), and the other named 'Same Name' (Tongming). The devas often see people, but people cannot see the devas. Are these two devas not of the same kind as the good and evil two-part boys? A person's every move, every word, and every action, constantly thinking of these two devas, and being able to have no shame, cultivating the Pure Land in this way, will surely be reborn in the upper grade. Or someone asks: One person still has two devas, why are there so many devas? The answer is: One moon universally appears in all waters, is it necessarily because there are many moons? There must be night after day, and one must prepare for night; there must be cold after summer, and one must prepare for cold; there must be departure after existence, and one must prepare for departure. What is preparing for night? A lamp, a single bed, a mattress. What is preparing for cold? A quilt, a fur coat, charcoal, firewood. What is preparing for departure? Blessings, wisdom, and the Pure Land. I have read through the entire Tripitaka (Buddhist canon), but there is no mention of depositing treasures in the underworld. I advise people to use the money spent on depositing treasures in the underworld to invite monks to make offerings to the West (referring to the Western Pure Land of Ultimate Bliss), and wholeheartedly aspire to the West, and they will surely be reborn there. If one does not seek merit for the Pure Land, but deposits treasures in the underworld, then one's ambition is in the underworld, and one will surely enter the underworld after death. It is like someone who does not cultivate the conduct of a gentleman, but wants to associate with virtuous and noble people, and even deposits money with the jailer of the judicial court, waiting for himself to be imprisoned to use the money to avoid punishment, is it not absurd? When a person is alive, all kinds of affairs are not kept in mind, but once the great limit arrives, they are all abandoned. Even this body of mine is an object to be discarded, let alone external things? Thinking about it quietly, it is like a dream. The ancients said: One... -------------------------------------------------------------------------------- 日无常到方知梦里人万般将不去惟有业随身岂可不以净土为业乎有明了长老为众普说指此身而言曰此为死物内泼泼地者为[鱼*舌]物莫于死物上作活计宜于活物上作活计予深爱此语凡贪种种外物以奉其身者皆是死物上作活计也。 人有见目前善恶未报者遂不信因果而因以不信净土殊不知善恶未有报者非无报也但迟速不同耳佛尝谓阿难云人有今世为善死堕地狱者今世为恶死生天堂者阿难问故佛言今世为善死堕地狱者今世之善未熟前世之恶已熟也今世为恶死生天堂者今世之恶未熟前世之善已熟也熟处先受报譬如欠债急处先还左氏谓栾武子有德可以庇其子黡虽为恶而可以免祸黡之子盈为善而黡之恶乃累之故盈虽善而及于难止于世间目前可见者善恶之报尚有如此者况隔世乎又曰儒家言施报佛家言布施果报其实一也佛言欲得谷食当勤耕种欲得智慧当勤学问欲得长寿当勤戒杀欲得富贵当勤布施古语云人人知道有来年家家尽种来年谷人人知道有来生何不修取来生福是今生所受之福乃前世所修者犹今岁所食之谷乃前岁所种者人不能朝种谷而暮食犹不能旋修福而即受所以谷必半年福必隔世也。 人初未尝死而死之名乃自身体上得之何则以神之来而寄于此其形由是而长故谓之生以神之去而离于此则形由是而坏故谓之死是神者 { "translations": [ "现代汉语译本：\n\n若非亲历无常，怎知人生如梦？万般事物生不带来，死不带去，唯有业力如影随形。怎能不以求生净土作为最重要的修行呢？有位明了长老曾为大众开示，指着我们的身体说：‘这具躯壳是死物，而其中活泼泼地跳动的是心识（[鱼*舌]物）。’不要在这死物上打主意，而要在活物（心识）上用功。我非常喜欢这句话。凡是贪恋种种外物来奉养身体的人，都是在死物上打主意啊。", "有人看到眼前行善作恶的人没有立即得到报应，于是就不相信因果，进而也不相信净土法门。他们不知道，善恶没有立即得到报应，并非没有报应，只是时间迟早不同罢了。佛陀曾经对阿难（Ananda，佛陀的十大弟子之一）说：‘有人今生行善，死后却堕入地狱；有人今生作恶，死后却升入天堂。’阿难（Ananda）问其缘故，佛陀说：‘今生行善死后堕入地狱的人，是因为今生的善业尚未成熟，而前世的恶业已经成熟；今生作恶死后升入天堂的人，是因为今生的恶业尚未成熟，而前世的善业已经成熟。’成熟的业力会先受报应，就像欠债一样，紧急的债务会先偿还。《左传》中说，栾武子（Luan Wuzi，春秋时期晋国大夫）有德行，可以庇护他的儿子栾黡（Luan Yan），所以栾黡（Luan Yan）虽然作恶，却可以免于祸患。栾黡（Luan Yan）的儿子栾盈（Luan Ying）行善，但栾黡（Luan Yan）的恶行却连累了他，所以栾盈（Luan Ying）虽然行善，却遭遇了灾难。仅仅从世间眼前可见的事情来说，善恶的报应尚且有如此情况，更何况是隔世的报应呢？又说，儒家讲施与报，佛家讲布施果报，其实道理是一样的。佛说，想要获得粮食，应当勤劳耕种；想要获得智慧，应当勤奋学习；想要获得长寿，应当勤于戒杀；想要获得富贵，应当勤于布施。古语说，人人都知道有来年，家家户户都种植来年的粮食；人人都知道有来生，为何不修取来生的福报呢？今生所享受的福报，是前世所修来的；就像今年所吃的粮食，是去年所种下的。人不能早上播种谷物，晚上就收获；同样也不能立刻修行福报，立刻就得到回报。所以谷物必定要经过半年才能成熟，福报必定要隔世才能显现。", "人最初本来没有死亡，而‘死亡’这个名称，是从自身体上得来的。为什么呢？因为神识的到来而寄托于此，身体因此而生长，所以称为‘生’；神识的离去而脱离于此，那么身体因此而败坏，所以称为‘死’。这个神识啊……" ], "english_translations": [ "English version:\n\nOnly by experiencing impermanence can one truly understand that life is like a dream. All things are left behind at death, except for karma, which follows us like a shadow. How can we not make striving for rebirth in the Pure Land our most important practice? Elder Mingliao once gave a discourse to the assembly, pointing to our bodies and saying: 'This body is a dead thing, while the lively, throbbing thing within is consciousness (\[鱼*舌]物).' Do not focus on this dead thing, but rather put effort into the living thing (consciousness). I deeply love these words. All those who greedily cling to external things to nourish their bodies are focusing on dead things.", "Some people, seeing that good and evil actions are not immediately rewarded, lose faith in karma and, consequently, in the Pure Land teachings. They do not realize that the absence of immediate retribution does not mean there will be no retribution at all; it simply means the timing differs. The Buddha once said to Ananda (Ananda, one of the ten principal disciples of the Buddha): 'Some people do good deeds in this life but fall into hell after death; others do evil deeds in this life but are reborn in heaven after death.' Ananda (Ananda) asked why, and the Buddha replied: 'Those who do good deeds in this life but fall into hell after death do so because the good karma of this life has not yet ripened, while the evil karma of the previous life has already ripened. Those who do evil deeds in this life but are reborn in heaven after death do so because the evil karma of this life has not yet ripened, while the good karma of the previous life has already ripened.' The karma that is ripe will be experienced first, just as with debts, the most urgent debts are paid first. The *Zuozhuan* states that Luan Wuzi (Luan Wuzi, a high official in Jin during the Spring and Autumn period) had such virtue that he could protect his son Luan Yan (Luan Yan), so even though Luan Yan (Luan Yan) did evil, he was spared from disaster. Luan Yan's (Luan Yan) son, Luan Ying (Luan Ying), did good, but Luan Yan's (Luan Yan) evil deeds burdened him, so even though Luan Ying (Luan Ying) did good, he encountered hardship. Even in worldly affairs that are visible to the eye, the retribution for good and evil can be like this, let alone the retribution that occurs across lifetimes? Furthermore, the Confucian school speaks of giving and receiving, while the Buddhist school speaks of giving and karmic reward; in reality, the principle is the same. The Buddha said, 'If you want to obtain grain, you must diligently cultivate the fields; if you want to obtain wisdom, you must diligently study; if you want to obtain longevity, you must diligently abstain from killing; if you want to obtain wealth and nobility, you must diligently practice generosity.' An ancient saying goes, 'Everyone knows there will be a next year, and every household plants grain for the next year; everyone knows there will be a next life, so why not cultivate blessings for the next life?' The blessings we enjoy in this life are cultivated from previous lives, just as the grain we eat this year was planted last year. People cannot plant grain in the morning and eat it in the evening; similarly, they cannot immediately cultivate blessings and immediately receive rewards. Therefore, grain must take half a year to mature, and blessings must take lifetimes to manifest.", "People were not originally born to die, and the name 'death' is derived from the body itself. Why is this? Because the arrival of consciousness lodges here, and the body grows as a result, so it is called 'birth'; the departure of consciousness separates from here, and the body decays as a result, so it is called 'death'. This consciousness..." ] } --------------------------------------------------------------------------------