Chinese
记之一夕梦一男子乌巾白衣风貌清美谓赜曰欲入公弥陀会乞书一名赜问公何名曰普慧又云家兄普贤亦乞登名言讫遂隐赜觉而语诸尊宿皆云华严离世间品有二菩萨名乃知圣贤幽赞以二大士书于录首昭代者今代也如西齐空谷天奇毒峰等皆近世高僧笃信精修匹休前古相续不绝稍详往生集中盖千万中纪其一二而已。 至于感护则宿冤得度恶鬼不侵灵应则瞽目重明俘囚脱难。 冤度者唐邵彪镇江人为诸生时梦至一公府主者问汝知所以不第否彪对不知因使人引彪前行见大镬中有蛤蜊作人语呼彪名彪怖遂念阿弥陀佛蛤蜊变黄雀飞去彪后及第官至安抚使鬼却者佛世有一国邻于罗刹罗刹食人无度王约自今国中家以一人次第送与勿得枉杀有奉佛家止生一子次第充行父母哀号嘱令至心念佛以佛威力鬼不得近明晨往视见子尚在将之而还自是罗刹之患遂息目明者宋崇氏女双瞽念佛三年精勤不替双目重明如故难脱者元末张士诚攻湖州江浙丞相与战擒四十人囚槛送戮夜宿西湖乌巢寺大猷谋禅师徐步廊下囚见师神观闲雅持诵不辍因求救㧞师教令至心念南无救苦救难阿弥陀佛中有三人信受其语念不绝口天晓发囚易枷锁至三人刑具不足惟系以绳既而审鞫知良民被虏者遂得释。 又复恶人则善和十念地狱现而化佛空迎畜生则鸲鹆称名形骸掩 现代汉语译本： 我记得一天晚上做梦，梦见一个男子，头戴乌巾，身穿白衣，风度清雅俊美，对我说：‘我想加入您的弥陀会，请您为我登记一个名字。’我问他叫什么名字，他说：‘我叫普慧。’又说：‘我的哥哥普贤，也请您为他登记。’说完就消失了。我醒来后，把这件事告诉了各位尊宿，他们都说《华严经·离世间品》中有这两位菩萨的名字。我这才知道是圣贤在暗中赞助。用这两位大士的名字写在名录的最前面，昭示当今时代。像西齐的空谷、天奇、毒峰等，都是近世的高僧，他们笃信精修，可以和前代的高僧相媲美，这种传承相续不断。详细情况可以查阅《往生集》，其中记载的不过是千万分之一二而已。 至于感应护佑方面，有宿世的冤家得以超度，恶鬼不能侵扰；在灵验方面，有失明的眼睛重见光明，被俘的囚犯脱离灾难。 冤家得以超度的事例：唐朝的邵彪，是镇江人，做学生的时候，梦见到了一个官府，主事的人问他：‘你知道你为什么考不中吗？’邵彪回答不知道。于是主事的人派人引导邵彪向前走，看见一个大锅里有蛤蜊，蛤蜊发出人的声音呼喊邵彪的名字。邵彪非常害怕，于是念诵阿弥陀佛，蛤蜊就变成黄雀飞走了。邵彪后来考中了进士，官做到安抚使。恶鬼退却的事例：佛陀在世的时候，有一个国家与罗刹国相邻，罗刹吃人没有节制，国王约定从今以后，国内每家轮流送一个人给罗刹吃，不得枉杀。有一户奉佛的人家，只生了一个儿子，轮到他们送去。父母哀号，嘱咐儿子要至心念佛。凭借佛的威力，鬼不能靠近。第二天早晨去看，见儿子还在，就把他带了回来。从此，罗刹的祸患就平息了。眼睛复明的事例：宋朝崇氏的女儿，双目失明，念佛三年，精勤不懈，双眼重新恢复光明，和原来一样。脱离灾难的事例：元朝末年，张士诚攻打湖州，江浙丞相与他作战，抓获了四十个人，囚禁在囚车里，准备处死。晚上住在西湖的乌巢寺，大猷谋禅师在走廊下慢慢行走，囚犯看见禅师神态安详，持诵佛号不停，于是向他求救。禅师教他们至心念诵‘南无救苦救难阿弥陀佛’。其中有三个人信受他的话，念诵不停。天亮后，押解囚犯更换枷锁，到这三个人时，刑具不够，只用绳子捆绑。等到审问的时候，才知道他们是被俘虏的良民，于是得以释放。 还有，对于恶人，因为善和的十念，地狱景象显现，化佛前来迎接；对于畜生，因为鸲鹆称念佛名，形骸掩藏。
English
English version: I remember one night I had a dream. In the dream, a man with a black turban and white clothes, with a refined and handsome appearance, said to me, 'I wish to join your Amitabha assembly. Please register a name for me.' I asked him what his name was, and he said, 'My name is Puhui (Universal Wisdom).' He also said, 'Please also register my brother, Puxian (Universal Virtue).' After speaking, he disappeared. When I woke up, I told this to the venerable monks, and they all said that in the 'Leaving the World' chapter of the Avatamsaka Sutra, there are the names of these two Bodhisattvas. Only then did I realize that the sages were secretly assisting. Writing the names of these two great beings at the beginning of the register is to show the present era. Like Konggu (Empty Valley), Tianqi (Heavenly Wonder), and Dufeng (Poison Peak) of Western Qi, they are all eminent monks of recent times. They firmly believed and diligently practiced, comparable to the eminent monks of previous generations. This lineage continues uninterrupted. More details can be found in the 'Collections on Rebirth,' which only record one or two out of ten million. As for the aspects of being moved and protected, past karmic enemies are delivered, and evil ghosts cannot invade; in terms of miraculous responses, blind eyes regain sight, and captured prisoners escape from difficulties. An example of karmic enemies being delivered: Shao Biao of the Tang Dynasty, a native of Zhenjiang, dreamed when he was a student that he arrived at an official's residence. The person in charge asked him, 'Do you know why you cannot pass the examination?' Shao Biao replied that he did not know. So the person in charge sent someone to guide Shao Biao forward, and he saw clams in a large pot. The clams spoke in human voices, calling Shao Biao's name. Shao Biao was very frightened, so he recited Amitabha Buddha, and the clams turned into yellow sparrows and flew away. Shao Biao later passed the imperial examination and became an Pacification Commissioner. An example of evil ghosts retreating: In the time of the Buddha, there was a country neighboring the Rakshasa country. The Rakshasas ate people without restraint. The king agreed that from now on, each family in the country would take turns sending one person to the Rakshasas to eat, and no one should be killed unjustly. A Buddhist family had only one son, and it was their turn to send him. The parents wailed and instructed their son to recite the Buddha's name wholeheartedly. By the power of the Buddha, the ghosts could not approach. The next morning, they went to see, and the son was still there, so they brought him back. From then on, the calamity of the Rakshasas subsided. An example of eyes regaining sight: The daughter of the Chong family in the Song Dynasty, who was blind in both eyes, recited the Buddha's name for three years, diligently and tirelessly, and her eyes regained their sight as before. An example of escaping from difficulties: At the end of the Yuan Dynasty, Zhang Shicheng attacked Huzhou, and the Jiangzhe Prime Minister fought against him, capturing forty people, imprisoning them in prison carts, and preparing to execute them. At night, they stayed at the Wuchao Temple in West Lake. Chan Master Dayoumou walked slowly under the corridor. The prisoners saw that the Chan Master had a peaceful demeanor and recited the Buddha's name without stopping, so they asked him for help. The Chan Master taught them to recite wholeheartedly 'Namo Save-from-Suffering-and-Disaster Amitabha Buddha'. Among them, three people believed and accepted his words, reciting without stopping. At dawn, the prisoners were escorted to change their shackles. When it came to these three people, there were not enough instruments of torture, so they were only tied with ropes. When they were interrogated, it was learned that they were good people who had been captured, so they were released. Furthermore, for evil people, because of Shanhe's ten recitations, the scene of hell appeared, and the manifested Buddha came to greet them; for animals, because the myna bird recited the Buddha's name, the physical body was concealed. --------------------------------------------------------------------------------
Chinese
而莲华地发何况身无重慝报在最灵信愿薰修宁成虚弃。 恶人者唐张善和屠牛为业临终见群牛索命于是大怖唤其妻云速延僧为我念佛僧至论云经中说临终恶相现者至心念佛即得往生和云地狱至急取香炉来即以右手擎火左手拈香面西专切念佛未满十声自言佛来迎我即化去畜生者宋黄岩正等寺观公畜鸲鹆常念佛不绝一日立化笼上观葬之已而土土出紫莲华一朵寻土中则华从舌端而发灵芝照律师为之赞有立亡笼闲浑闲事化紫莲华也太奇之句慝者恶之匿于心者也最灵者人为万物之灵也未复结言恶人念佛尚得往生何况恶未必如善和畜生念佛尚得往生何况灵而号为人类以此比况知必生也信愿熏修所作唐捐无有是处。 往生持戒 口业劝戒 龙舒王居士曰人生不过身口意业杀盗淫为身三业妄言绮语两舌恶口为口四业贪嗔痴为意三业总之十恶若持而不犯乃谓之十善据佛所言口业果报多于身意二业以发意则未必形于外出口则遂见矣举身为恶犹有时而难阻不若口之易发故也未问隔世之事且以现世言之今人有一言称人其人终身受赐福及子孙者有一言陷人其人终身受害累及子孙者口业岂不重哉。 永嘉集淫戒 于诸女色心无染着凡夫颠倒为欲所醉耽荒迷乱不知其过如提华茎不悟毒蛇智人观之毒蛇之口熊豹之 现代汉语译本： 莲花地都能生发，更何况自身没有严重的罪恶？念佛的果报在于最具有灵性的生命，真诚的信仰和愿力熏习修行，怎么会是虚假的抛弃呢？ 恶人，比如唐朝的张善和，以屠牛为业，临终时看见一群牛来索命，于是非常害怕，呼唤他的妻子说：‘快请僧人为我念佛！’僧人来了，说：‘经中说临终时出现恶相的人，至诚念佛就能往生。’张善和说：‘地狱的景象已经非常紧急了！’赶紧取来香炉，用右手拿着火，左手拈香，面向西方，专心切意地念佛，还没念满十声，就说：‘佛来迎接我了！’随即化去。畜生，比如宋朝黄岩正等寺的观公所养的鸲鹆，常常念佛不绝，有一天站立着往生在笼子上。观公埋葬了它，不久之后，坟墓上长出一朵紫色的莲花，寻找莲花的根源，发现花是从鸲鹆的舌头上长出来的。灵芝照律师为此赞叹说：‘站立着死在笼子里，本来是很平常的事情，却化生出紫色的莲花，真是太神奇了！’‘慝’的意思是隐藏在心中的罪恶。‘最灵’的意思是人是万物中最具有灵性的。前面已经总结说，恶人念佛尚且能够往生，更何况罪恶未必像张善和那样深重的人呢？畜生念佛尚且能够往生，更何况具有灵性而被称作人类的人呢？用这些来比较，就知道必定能够往生。以真诚的信仰和愿力熏习修行，所作的努力绝不会白费，没有这样的道理。 往生与持戒 口业与劝戒 龙舒王居士说：人的一生不过是身口意三业。杀盗淫是身的三种恶业，妄语、绮语、两舌、恶口是口的四种恶业，贪嗔痴是意的三种恶业。总而言之就是十恶。如果能够持守而不犯，就叫做十善。根据佛所说，口业的果报比身意二业要多。因为发出的意念未必会表现于外，而说出口的话就一定会显现出来。即使是身体作恶，有时还难以阻止，不如口那么容易发出。暂且不问隔世的事情，就以现世来说，现在的人，有一句话称赞别人，那个人终身都会受到恩赐，福泽及于子孙；有一句话陷害别人，那个人终身都会受到损害，祸及子孙。口业难道不重要吗？ 永嘉集 淫戒 对于各种女色，心中没有染着。凡夫颠倒，被欲望所迷惑，沉溺于荒唐迷乱之中，不知道其中的过错。就像拿着花茎，却不明白那是毒蛇。有智慧的人看来，女人的身体就像毒蛇的口，熊和豹子的爪子。
English
English version: How much more so can one be reborn in the Land of Lotus Flowers if one's body is free from grave evils? The retribution for reciting the Buddha's name lies in the most sentient beings. How could sincere faith and vows cultivated through practice be a futile abandonment? Consider the evil person Zhang Shanhe of the Tang Dynasty, who made a living slaughtering oxen. As he approached death, he saw a multitude of oxen demanding his life, and he was greatly terrified. He called out to his wife, saying, 'Quickly invite a monk to recite the Buddha's name for me!' When the monk arrived, he said, 'The sutras say that those who manifest evil signs at the time of death can be reborn in the Pure Land by sincerely reciting the Buddha's name.' Zhang Shanhe said, 'The visions of hell are pressing!' He quickly took the incense burner, held the fire with his right hand, and held the incense with his left hand. Facing west, he single-mindedly and earnestly recited the Buddha's name. Before he had recited ten times, he said, 'The Buddha is coming to welcome me!' and then he passed away. Consider the animal, the myna bird raised by Guan Gong at Zhengguan Temple in Huangyan of the Song Dynasty, which constantly recited the Buddha's name without ceasing. One day, it stood and passed away on its cage. Guan Gong buried it, and soon after, a purple lotus flower grew from the grave. Upon examining the source of the flower, it was found to have sprouted from the bird's tongue. Lawyer Lingzhi Zhao praised it, saying, 'To die standing in a cage is an ordinary thing, but to transform into a purple lotus flower is truly extraordinary!' 'Te (慝)' means evil hidden in the heart. 'Zui Ling (最灵)' means that humans are the most sentient of all beings. It has already been concluded that even evil people can be reborn in the Pure Land by reciting the Buddha's name, how much more so those whose evil is not as grave as Zhang Shanhe's? Even animals can be reborn in the Pure Land by reciting the Buddha's name, how much more so those who are sentient and called humans? By comparing these, we know that rebirth is certain. Cultivating practice with sincere faith and vows will never be in vain; there is no such principle. Rebirth and Precepts Verbal Karma and Exhortation Layman Wang of Longshu said: A person's life is nothing more than the karma of body, speech, and mind. Killing, stealing, and sexual misconduct are the three evil karmas of the body; false speech, embellished speech, divisive speech, and harsh speech are the four evil karmas of speech; greed, anger, and delusion are the three evil karmas of the mind. In short, these are the ten evils. If one can uphold and not violate them, it is called the ten virtues. According to the Buddha, the retribution for verbal karma is greater than that of bodily and mental karma. This is because thoughts may not manifest externally, but words spoken will certainly appear. Even bodily actions of evil are sometimes difficult to prevent, unlike speech, which is easily uttered. Leaving aside matters of future lives, let's talk about the present life. If a person praises another with a single word, that person will receive blessings throughout their life, benefiting their descendants; if a person harms another with a single word, that person will suffer harm throughout their life, affecting their descendants. Is verbal karma not important? Yongjia Collection - Precept Against Lust Regarding all female forms, the mind should be free from attachment. Ordinary people are deluded, intoxicated by desire, indulging in wild confusion, unaware of their faults. It is like holding a flower stem, not realizing it is a poisonous snake. To the wise, a woman's body is like the mouth of a poisonous snake, the claws of a bear and leopard. --------------------------------------------------------------------------------