Chinese
觉有缘照闻已即具威仪寻光至寺东北五十里间果有山山下有涧涧北有一石门见二青衣可年八九岁颜貌端正立于门首一称善财一曰难陀相见欢喜问讯设礼引照入门向北五六里见一金门楼至门乃是一寺寺前金榜题曰大圣竹林寺一如钵中所见者方圆可二十里一百二十院皆是宝塔庄严其地纯是黄金流渠华树充满其内照入寺至讲堂见文殊在西普贤在东各据狮子之座说法之音历历可听文殊左右菩萨万余普贤亦有无数菩萨围绕照至二菩萨前作礼问言末代凡夫去圣时遥知识转劣垢障尤深佛法浩瀚未审修行于何法门最为捷要文殊报言汝今念佛今正是时诸修行门无过念佛所以者何我于过去劫中因念佛故得一切种智是故一切诸佛法般若波罗蜜甚深禅定乃至诸佛皆从念佛而生故知念佛是诸法之王汝当念无上法王令无休息照又问当云何念文殊言此世界西有阿弥陀佛彼佛愿力不可思议汝当系念令无间断命终之后决定往生永不退转说是语已二大圣各舒金手摩照顶为授记䇷照闻已欢喜踊跃礼谢而退。 西方直指卷之中 卍新续藏第 61 册 No. 1163 西方直指 西方直指卷之下 一念居士 编 往生证验 诵经往生(见莲池疏钞) 诵此经者如舌根不坏天乐西迎方解冤而往生未终卷而坐脱归如入定 现代汉语译本：觉有缘照闻之后，立刻整理好仪容，寻找光芒来到寺庙东北五十里处，果然有一座山，山下有一条涧，涧的北面有一扇石门，看见两个青衣童子，大约八九岁，容貌端正，站在门前，一个名叫善财（Sudhana），一个名叫难陀（Nanda）。他们相见欢喜，互相问候行礼，引领觉有缘进入石门。向北走了五六里，看见一座金门楼，到达门前，原来是一座寺庙，寺庙前的金榜上题写着‘大圣竹林寺’，与钵中所见完全一样。寺庙方圆大约二十里，有一百二十座院落，都是宝塔庄严，地面纯粹是黄金，流动的渠水和华丽的树木充满其间。觉有缘进入寺庙，来到讲堂，看见文殊菩萨（Manjusri）在西边，普贤菩萨（Samantabhadra）在东边，各自坐在狮子座上说法，说法的声音清晰可听。文殊菩萨左右有万余菩萨，普贤菩萨也有无数菩萨围绕。觉有缘走到两位菩萨前，作礼问道：‘末法时代的凡夫，距离圣人时代遥远，知识越来越差，业障越来越深，佛法浩瀚，不知道修行什么法门最为便捷重要？’文殊菩萨回答说：‘你现在念佛，现在正是时候。各种修行法门没有超过念佛的。’为什么呢？‘我在过去劫中，因为念佛的缘故，得到一切种智（sarva-akarajnana）。因此，一切诸佛法、般若波罗蜜（Prajnaparamita）、甚深禅定，乃至诸佛，都是从念佛而生。所以知道念佛是诸法之王。你应该念无上法王，令其没有休息。’觉有缘又问：‘应当如何念佛？’文殊菩萨说：‘此世界西方有阿弥陀佛（Amitabha），彼佛的愿力不可思议，你应该系念阿弥陀佛，令其没有间断，命终之后决定往生，永远不会退转。’说完这些话后，两位大圣各自伸出金手，摩觉有缘的头顶，为他授记。觉有缘听后欢喜踊跃，礼谢而退。 西方直指卷之下 一念居士 编 往生证验 诵经往生(见莲池疏钞) 诵此经者如舌根不坏天乐西迎方解冤而往生未终卷而坐脱归如入定
English
English version: Jue Youyuan, upon hearing this, immediately arranged his attire and followed the light, arriving at a mountain fifty li northeast of the temple. Indeed, there was a mountain, and at the foot of the mountain was a stream. North of the stream was a stone gate. He saw two boys in green robes, about eight or nine years old, with dignified appearances, standing at the gate. One was named Sudhana (善财), and the other was named Nanda (难陀). They greeted each other joyfully, exchanged courtesies, and led Jue Youyuan through the stone gate. After walking five or six li to the north, he saw a golden gate tower. Arriving at the gate, it was a temple. On the golden plaque in front of the temple was written 'Great Sage Bamboo Forest Temple,' exactly as he had seen in the bowl. The temple was about twenty li in circumference, with one hundred and twenty courtyards, all adorned with pagodas. The ground was pure gold, and flowing streams and magnificent trees filled the area. Jue Youyuan entered the temple and arrived at the lecture hall, where he saw Manjusri Bodhisattva (文殊菩萨) on the west and Samantabhadra Bodhisattva (普贤菩萨) on the east, each seated on a lion throne, expounding the Dharma. The sound of their teachings was clearly audible. Manjusri Bodhisattva was surrounded by over ten thousand Bodhisattvas, and Samantabhadra Bodhisattva was also surrounded by countless Bodhisattvas. Jue Youyuan approached the two Bodhisattvas, prostrated, and asked: 'In this degenerate age, ordinary people are far removed from the time of the sages, knowledge is increasingly poor, and karmic obstacles are increasingly deep. The Buddha Dharma is vast, and I do not know which Dharma gate is the most expedient and important to practice?' Manjusri Bodhisattva replied: 'You should now recite the Buddha's name; now is the right time. No practice surpasses reciting the Buddha's name.' Why? 'In past kalpas, because of reciting the Buddha's name, I attained all-knowing wisdom (sarva-akarajnana). Therefore, all Buddha Dharmas, Prajnaparamita (般若波罗蜜), profound samadhi, and even all Buddhas, arise from reciting the Buddha's name. Therefore, know that reciting the Buddha's name is the king of all Dharmas. You should recite the name of the unsurpassed Dharma King, without ceasing.' Jue Youyuan then asked: 'How should I recite the Buddha's name?' Manjusri Bodhisattva said: 'In the west of this world is Amitabha Buddha (阿弥陀佛). The power of that Buddha's vows is inconceivable. You should focus your mind on Amitabha Buddha, without interruption, and after death, you will surely be reborn in the Pure Land and never regress.' After saying these words, the two great sages each extended their golden hands and touched Jue Youyuan's head, bestowing a prophecy upon him. Jue Youyuan, upon hearing this, rejoiced and danced, bowed in gratitude, and withdrew. Western Direct Pointer, Volume Down Compiled by Layman Yinian Verifications of Rebirth Rebirth Through Sutra Recitation (See Lianchi's Commentary) Those who recite this sutra, if their tongues do not decay, will be welcomed by heavenly music from the West, resolving grievances and attaining rebirth. Some pass away sitting upright before finishing the scroll, returning as if entering samadhi. --------------------------------------------------------------------------------
Chinese
终睹白莲银台而易金台粗乐而来细乐。 舌根不坏者智论云有比丘诵弥陀经命欲终时语弟子言阿弥陀佛与诸大众俱来迎我后从火化舌根不灰色相自若天乐西迎者宋唐世良诵弥陀经十万过一日谓家人曰佛来迎我言已作礼坐逝其夜有利行人在道味山上梦西方异光幡华缤纷音乐嘹喨空中声云唐世良已生净土解冤往生者宋上虞民冯珉少事游猎见巨蛇持稍将往刺之时蛇在岩下欲噬黄犊珉推岩石压之至死蛇屡为崇珉修忏念佛经年蛇不能害一日请同社净侣诵弥陀经合掌而化未终坐脱者晋智仙法师号真教住白莲寺十三年西向十念十二时不暂废一夕微疾命观堂行人诵弥陀经未终卷安然坐脱归如入定者宋释处谦精修净土一夕诵弥陀经毕称赞净土告众曰吾以无生而生净土如入禅定奄然而化终睹白莲者宋嘉禾郡钟妪日诵弥陀经十遍念佛不辍一日语其子曰见白莲华无数众圣迎我遂端坐耸身化去银台金台者怀玉禅师台州人布衣一食常坐不卧精进念佛诵弥陀经三十万遍一日见西方圣众多若恒沙一擎银台从窗而入玉曰吾一生精进誓取金台何为得此银台遂隐玉感激倍复精进三七日后见佛满空中乃谓弟子曰金台来迎吾生净土矣说偈含笑而逝郡守段公异之作诗赞美有枝低只为挂金台之句云粗乐细乐者元子华禅师大历九年于润州观音寺诵弥陀经六月忽得疾 现代汉语译本：最终得见白莲银台，舍弃金台，如同舍弃粗糙的快乐而选择精细的快乐。 ‘舌根不坏’出自《智论》，记载有位比丘诵读《弥陀经》，临终时告诉弟子说：‘阿弥陀佛与诸位菩萨大众一同前来迎接我。’后来火化后，舌根没有烧坏，颜色如常。‘天乐西迎’说的是宋朝的唐世良，诵读《弥陀经》十万遍，有一天告诉家人说：‘佛来迎接我了。’说完，作礼后坐化。当晚，有位行人在道味山上，梦见西方出现奇异的光芒，幡旗鲜艳，音乐嘹亮，空中传来声音说唐世良已经往生净土。‘解冤往生’说的是宋朝上虞的百姓冯珉，年轻时喜欢游猎，看见一条巨蛇，拿着矛准备去刺杀它，蛇在岩石下想要吞噬一头小牛，冯珉推下岩石压死了蛇。蛇多次作祟，冯珉修忏念佛经年，蛇不能加害。有一天，他邀请同社的净侣诵读《弥陀经》，合掌而化，没有完全断气就坐着往生了。‘未终坐脱’说的是晋朝的智仙法师，号真教，住在白莲寺十三年，面向西方，每天十二时辰不间断地念佛。一天晚上，稍微有些疾病，命令观堂的行人诵读《弥陀经》，还没读完一卷，就安然坐化，如同进入禅定一般。‘归如入定’说的是宋朝的释处谦，精进修习净土法门，一天晚上诵读完《弥陀经》，称赞净土，告诉众人说：‘我以无生而生净土，如同进入禅定一般。’说完就安然而化。‘终睹白莲’说的是宋朝嘉禾郡的钟妪，每天诵读《弥陀经》十遍，念佛从不间断。有一天告诉她的儿子说：‘看见无数的白莲华，众圣来迎接我。’于是端坐挺直身体化去。‘银台金台’说的是怀玉禅师，台州人，穿着粗布衣服，每天只吃一顿饭，经常坐着不睡觉，精进念佛，诵读《弥陀经》三十万遍。有一天看见西方圣众多如恒河沙数，一位菩萨手持银台从窗户进来，怀玉说：‘我一生精进，发誓要取得金台，为什么得到的是银台？’于是怀玉禅师更加精进，过了二十一天后，看见佛充满空中，于是告诉弟子说：‘金台来迎接我，我要往生净土了。’说完偈语，含笑而逝。郡守段公异为此作诗赞美，其中有‘有枝低只为挂金台’的句子。‘粗乐细乐’说的是元子华禅师，在大历九年于润州观音寺诵读《弥陀经》，六月忽然得了疾病。
English
English version: Finally seeing the White Lotus Silver Platform, relinquishing the Gold Platform is like forsaking coarse pleasures for refined ones. 'Tongue Root Undecayed' comes from the *Mahaprajnaparamita-sastra*, which records that a Bhikshu, while reciting the *Amitabha Sutra*, told his disciples as he was dying: 'Amitabha Buddha, together with all the Bodhisattvas, has come to welcome me.' Later, after cremation, his tongue root was not burned, and its color remained as usual. 'Celestial Music Welcoming from the West' refers to Tang Shiliang of the Song Dynasty, who recited the *Amitabha Sutra* 100,000 times. One day, he told his family: 'The Buddha has come to welcome me.' After saying this, he made a prostration and passed away while seated. That night, a traveler on Daowei Mountain dreamed of extraordinary light appearing in the West, with vibrant banners and flags, and melodious music. A voice in the sky said that Tang Shiliang had already been reborn in the Pure Land. 'Resolving Grievances and Being Reborn' refers to Feng Min, a commoner from Shangyu in the Song Dynasty, who enjoyed hunting in his youth. He saw a giant snake and, holding a spear, prepared to stab it. The snake was under a rock, wanting to devour a calf. Feng Min pushed a rock down, crushing the snake to death. The snake repeatedly caused trouble, but Feng Min practiced repentance and recited Buddhist scriptures for many years, and the snake could not harm him. One day, he invited fellow Pure Land practitioners to recite the *Amitabha Sutra*. He passed away while seated, with his palms together, not completely expired. 'Sitting and Passing Away Before the End' refers to Dharma Master Zhixian of the Jin Dynasty, also known as Zhenjiao, who lived in White Lotus Temple for thirteen years, facing the West, reciting the Buddha's name continuously for twelve hours a day. One night, he had a slight illness and ordered the practitioners in the meditation hall to recite the *Amitabha Sutra*. Before the scroll was finished, he passed away peacefully while seated, as if entering Samadhi. 'Returning as if Entering Samadhi' refers to Shi Chuqian of the Song Dynasty, who diligently practiced the Pure Land Dharma. One night, after reciting the *Amitabha Sutra*, he praised the Pure Land and told the assembly: 'I am born in the Pure Land through non-birth, as if entering Samadhi.' After saying this, he passed away peacefully. 'Finally Seeing the White Lotus' refers to Zhong Yu of Jiahe Prefecture in the Song Dynasty, who recited the *Amitabha Sutra* ten times a day, constantly reciting the Buddha's name. One day, she told her son: 'I see countless White Lotus flowers, and the saints are coming to welcome me.' Then she sat upright and passed away. 'Silver Platform and Gold Platform' refers to Zen Master Huaiyu, a native of Taizhou, who wore coarse clothing, ate only one meal a day, often sat without sleeping, and diligently recited the Buddha's name, reciting the *Amitabha Sutra* 300,000 times. One day, he saw countless saints from the West, as numerous as the sands of the Ganges River. A Bodhisattva held a Silver Platform and entered through the window. Huaiyu said: 'I have been diligent throughout my life, vowing to obtain the Gold Platform. Why have I received this Silver Platform?' So Huaiyu Zen Master became even more diligent. After twenty-one days, he saw the Buddha filling the sky, and then told his disciples: 'The Gold Platform has come to welcome me. I am going to be reborn in the Pure Land.' After reciting a verse, he passed away with a smile. Prefect Duan Gongyi wrote a poem in praise of this, including the line 'A branch lowers only to hang the Gold Platform.' 'Coarse Pleasures and Refined Pleasures' refers to Zen Master Yuan Zihua, who recited the *Amitabha Sutra* at Guanyin Temple in Runzhou in the ninth year of the Dali era. In June, he suddenly fell ill. --------------------------------------------------------------------------------
Chinese
夜闻香气乐音空中告曰粗乐已过细乐续来君当往生良久念佛而化异香连日不散。 又若书写则化被苍生讲演则祥符白鹤。 书写者唐善导大师凡得嚫施用写弥陀经十万卷劝人受持亦有读诵至十万遍者五十万遍者僧俗归仰至有感极焚身供养得念佛三昧者不可胜纪讲演者宋沈三郎晚岁回心念佛因病请僧讲弥陀经易衣而终缩膝欲起二子局于名教以易龛为难曳其胫直之将入殓忽举首出衣被矍然而坐举家大惊二子急前扶卫乃以肘节捶之子曰助父坐脱耳竟坐逝茶毗有白鹤二十九只飞鸣云表久之西去。 现前感应则宝地遥观克取往生则涅槃非比如斯感应屡见古今。 宝地遥观者唐大行禅师初修普贤忏后入大藏随手取卷得弥陀经日夜诵咏至三七日睹琉璃地上佛及二大士现前僖宗闻其事诏入内庭赐号常精进菩萨后琉璃地复见即日命终异香经旬肉身不坏涅槃非比者梁道珍法师讲涅槃经天监中憩锡庐山慕远公净业禅坐中忽见海上数百人乘宝舫前迈师问何之答曰往极乐国因求附载报云法师虽善讲涅槃经亦大不可思议然未诵弥陀经岂得同往师遂废讲念佛诵弥陀经及二万遍将终四七日前夜四更见西方银台来至空中皎如白日声云法师当乘此台往生时众咸闻天乐异香数日香犹未散其夜峰顶寺僧遥见谷口火炬数十明燎彻夜次日乃 现代汉语译本： 夜里闻到奇异的香气和美妙的音乐，空中传来声音说：‘粗俗的音乐已经过去，精细的音乐即将到来，你应当往生。’于是他长时间念佛，最终在异香缭绕中安详去世，香气连日不散。 又比如，书写佛经可以教化众生，讲演佛经则有祥瑞的白鹤出现。 书写佛经的例子有唐朝的善导大师，凡是得到的布施，都用来书写《弥陀经》十万卷，劝人受持。也有人读诵《弥陀经》达到十万遍、五十万遍的，僧人和俗人都归心仰慕。甚至有人感动至极，焚烧自身供养，从而得到念佛三昧，这样的例子数不胜数。讲演佛经的例子有宋朝的沈三郎，晚年回心念佛，因病请僧人讲解《弥陀经》，更换衣服后去世。他去世时双膝弯曲想要起身，他的两个儿子拘泥于名教，认为更换棺材很麻烦，就拉直了他的腿。即将入殓时，沈三郎忽然抬头，从被子里出来，惊恐地坐了起来，全家大惊。他的两个儿子急忙上前搀扶，他却用肘关节捶打他们，说：‘帮助父亲坐着脱离尘世罢了。’说完就坐着去世了。火化时有二十九只白鹤在空中飞鸣，很久之后才向西方飞去。 现世的感应有遥观极乐宝地，克期取证往生净土，涅槃的境界也无法比拟。这样的感应在古今屡见不鲜。 遥观极乐宝地的例子有唐朝的大行禅师，最初修习普贤忏，后来进入藏经阁，随意取出一卷，得到《弥陀经》，日夜诵读。到二十一天时，他看见琉璃地上有佛和两位大士显现。僖宗皇帝听说了这件事，诏他进入内廷，赐号‘常精进菩萨’。后来他又再次看见琉璃地，当天就去世了，异香持续了十几天，肉身不坏。涅槃无法比拟的例子有梁朝的道珍法师，讲授《涅槃经》。天监年间，他在庐山休息，仰慕慧远大师的净土事业，禅坐中忽然看见海上有数百人乘坐宝船向前行驶。道珍法师问他们去哪里，他们回答说：‘前往极乐国。’道珍法师请求搭乘，对方回答说：‘法师虽然善于讲解《涅槃经》，也十分不可思议，但是没有诵读《弥陀经》，怎么能一同前往呢？’于是道珍法师停止讲经，专心念佛，诵读《弥陀经》达到两万遍。临终前二十八天，夜里四更时分，他看见西方有银台来到空中，光亮如同白昼，声音说：‘法师应当乘坐此台往生。’当时众人都能听到天乐和异香，数日不散。当天晚上，峰顶寺的僧人遥远地看见谷口有数十个火炬明亮地照耀了一夜，第二天才知道是道珍法师往生了。