Chinese
如来有胜方便。摄护信心。谓以专意念佛因缘。随愿得生他方佛土。常见于佛。永离恶道。如修多罗说。若人专念西方极乐世界。阿弥陀佛。所修善根。回向愿求生彼世界。即得往生。常见佛故。终无有退。若观彼佛真如法身。常勤修习。毕竟得生。住正定聚。后付法于迦毗摩罗尊者已。即入龙奋迅三昧。挺身虚空。如日轮相。还复本位。而取涅槃。 ○龙树者。梵云那伽曷树那。此云龙树。南天竺国梵志之裔。得法于迦毗摩罗尊者。意欲广演经教。时大龙菩萨。即以神力。接入龙宫。开七宝函。与诸方等经典。九十日中。通解甚多。龙即送之出宫。还天竺国。大宏法施。尝造毗婆沙论。论中有称赞弥陀偈。其略曰。若人愿作佛。心念阿弥陀。应时为现身。是故我归命。彼佛本愿力。十方诸菩萨。来供养听法。是故我稽首。彼土诸菩萨。具足诸相好。以自庄严身。我今皈命礼。又造大智度论云。菩萨常修念佛三昧因缘故。所生常值诸佛。如般舟三昧中说。菩萨入是三昧。即见生阿弥陀佛国。后付法迦那提婆尊者已。入三昧。如蝉蜕而去。按入楞伽经。佛告大慧云。大慧汝当知。善逝涅槃后。未来世当有。持于我法者。南天竺国中。大名德比丘。厥号为龙树。能破有无宗。世间中显我。无上大乘法。得初欢喜地。 现代汉语译本： 如来有殊胜的方便法门，能够摄受和守护众生的信心，那就是以专心忆念佛陀的因缘，随自己的愿望得以往生到其他方佛的国土，常常能够见到佛陀，永远脱离恶道。正如修多罗（sūtra，佛经）所说：‘如果有人专心忆念西方极乐世界的阿弥陀佛（Amitābha），将所修的善根回向，发愿求生那个世界，就能得以往生，因为常常能见到佛陀，最终不会退转。如果观想那尊佛的真如法身，常常勤奋修习，必定能够往生，安住于正定聚（指必定证悟的群体）。’迦毗摩罗尊者（Kapimala）之后将佛法传付给迦毗摩罗尊者后，就进入龙奋迅三昧（一种禅定），身体腾入虚空，如日轮一般，然后回到原来的位置，入于涅槃（nirvāṇa，寂灭）。 龙树（Nāgārjuna）菩萨，梵文是那伽曷树那（Nāgārjuna），翻译成中文就是龙树。他是南天竺国婆罗门种姓的后裔，从迦毗摩罗尊者那里得到佛法。他想要广泛地弘扬佛经教义，当时大龙菩萨（Nāga Bodhisattva）就用神通力量，将他接入龙宫，打开七宝函，给他各种方等经典。九十天中，他通达理解了很多经典。龙菩萨就送他出龙宫，回到天竺国，大力弘扬佛法。他曾经造《毗婆沙论》（Vibhāṣā），论中有称赞阿弥陀佛的偈子，大意是：‘如果有人想要成佛，心中忆念阿弥陀佛，阿弥陀佛应时就会显现。因此我归命于他。仰仗阿弥陀佛的本愿力，十方诸菩萨都来供养听法，因此我稽首礼拜。那个国土的诸位菩萨，具足各种相好，用以庄严自身，我现在皈命礼敬。’他又造《大智度论》（Mahāprajñāpāramitā-śāstra），其中说：‘菩萨常常修习念佛三昧的因缘，所以生生世世常常遇到诸佛。’如同《般舟三昧经》（Pratyutpanna-samādhi-sūtra）中所说：‘菩萨进入这种三昧，就能见到阿弥陀佛国。’后来将佛法传付给迦那提婆尊者（Kānadeva）后，就进入三昧，像蝉蜕壳一样离世而去。根据《入楞伽经》（Laṅkāvatāra Sūtra），佛陀告诉大慧菩萨（Mahāmati）说：‘大慧，你应该知道，善逝（Sugata，佛陀的称号）涅槃后，未来世将会有秉持我的佛法的人，在南天竺国中，有一位大名德的比丘，他的名字叫龙树，能够破斥有无二宗，在世间中显扬我的无上大乘佛法，证得初欢喜地（菩萨的第一个阶位）。’
English
English version: The Tathāgata (如来, Thus Gone One, an epithet of the Buddha) has supreme skillful means to gather and protect faith, namely, by single-mindedly contemplating the Buddha, one can, according to one's vows, be reborn in the Buddha-lands of other directions, constantly see the Buddha, and be forever free from the evil paths. As the sutras (修多罗, sūtra) say, 'If a person single-mindedly contemplates Amitābha (阿弥陀佛, Infinite Light Buddha) of the Western Pure Land of Ultimate Bliss, and dedicates the roots of good they have cultivated, vowing to be reborn in that world, they will be reborn there. Because they constantly see the Buddha, they will never regress. If one contemplates the true suchness Dharmakāya (真如法身, Truth Body) of that Buddha, constantly and diligently cultivating, one will certainly be reborn and dwell in the assembly of those assured of enlightenment (正定聚, those destined for enlightenment).' After entrusting the Dharma to Venerable Kapimala (迦毗摩罗尊者), he entered the Dragon Swift Samādhi (龙奋迅三昧, a type of meditative concentration), ascended into the sky like the sun, and then returned to his original position and entered Nirvāṇa (涅槃, cessation of suffering). Nāgārjuna (龙树), in Sanskrit, is Nāgārjuna (那伽曷树那), which translates to 'Dragon Tree' in Chinese. He was a descendant of a Brahmin (梵志) family in South India. He received the Dharma from Venerable Kapimala. Desiring to widely propagate the scriptures and teachings, the Nāga Bodhisattva (大龙菩萨) used his supernatural power to bring him into the Dragon Palace, opened the seven-jeweled casket, and gave him various Vaipulya sutras (方等经典). Within ninety days, he thoroughly understood many of them. The Dragon then sent him out of the palace and back to India, where he greatly propagated the Dharma. He once composed the Vibhāṣā (毗婆沙) commentary, which contains a verse praising Amitābha, the gist of which is: 'If a person wishes to become a Buddha and contemplates Amitābha in their mind, Amitābha will appear to them immediately. Therefore, I take refuge in him. Relying on the power of Amitābha's original vows, Bodhisattvas (菩萨) from the ten directions come to make offerings and listen to the Dharma. Therefore, I bow my head in reverence. The Bodhisattvas in that land are adorned with all kinds of excellent marks. I now take refuge and pay homage.' He also composed the Mahāprajñāpāramitā-śāstra (大智度论), which says, 'Because Bodhisattvas constantly cultivate the Samādhi (三昧) of Buddha-Recollection, they are always born in the presence of Buddhas.' As the Pratyutpanna-samādhi-sūtra (般舟三昧经) says, 'When a Bodhisattva enters this Samādhi, they will see the land of Amitābha Buddha.' Later, after entrusting the Dharma to Venerable Kānadeva (迦那提婆尊者), he entered Samādhi and departed like a cicada shedding its skin. According to the Laṅkāvatāra Sūtra (入楞伽经), the Buddha told Mahāmati (大慧) Bodhisattva, 'Mahāmati, you should know that after the Sugata (善逝, an epithet of the Buddha) enters Nirvāṇa, in the future there will be those who uphold my Dharma. In South India, there will be a greatly virtuous Bhikṣu (比丘, monk) named Nāgārjuna, who will be able to refute the doctrines of existence and non-existence, and reveal my supreme Mahāyāna (大乘, Great Vehicle) Dharma in the world, attaining the first Bhumi (欢喜地, Joyful Ground) .' --------------------------------------------------------------------------------
Chinese
往生安乐国。自世尊入寂。七百年而龙树出世。适符佛记。 ○天亲者。梵云婆薮盘豆。此云天亲。言天亲者。菩萨乃毗纽天亲也。北天竺富娄叉国人。于一切有部出家受业。乐闻小乘。辄毁大乘经典。后闻其兄无著。诵十地经。闻已感悟。追悔前愆。欲自断舌。无著止之曰。昔以舌毁大乘。今以舌赞大乘。补过自新。犹为善矣。断舌绝言。其利安在。天亲于是精研覃思。制大乘论。凡百余部。并行于世。所制无量寿经论。开示净土。立五念门。一礼拜。二赞叹。三作愿。四观察。五回向。冠以偈曰。世尊我一心。归命尽十方。无碍光如来。愿生安乐国。我作论说偈。愿见弥陀佛。普共诸众生。往生安乐国。平居兼修兜率观。愿觐慈氏。后舍寿。经六月现形。告无著曰。吾已生慈氏前矣。 ○庐山莲社祖者。慧远大师也。师姓贾氏。雁门楼烦人。幼而好学。博综六经。尤善庄老。时道安法师。建刹太行恒山。远往归之。闻讲般若经。豁然开悟。因投簪受业。精思讽诵。以夜继昼。安叹曰。使道流东国者。其在远乎。晋太元六年。过浔阳。见庐山间旷。可以栖止。乃立精舍。号龙泉寺。时远同门慧永。先居庐山西林。欲邀同止。而远学侣寖众。西林隘不可处。刺史桓伊。为远更立寺山东。遂号东林。远于是 现代汉语译本 往生安乐国（极乐世界）。自从世尊（释迦牟尼佛）入寂（涅槃）后七百年，龙树（Nāgārjuna）出世，恰好应验了佛的预言。 天亲（Vasubandhu），梵文名为婆薮盘豆（Vasubandhu），翻译为天亲。说天亲是毗纽天（Vishnu）的亲属。他是北天竺富娄叉国（Purushapura）人，在一切有部（Sarvāstivāda）出家受戒，喜欢听小乘佛法，常常诋毁大乘经典。后来听到他的哥哥无著（Asanga）诵读《十地经》，听后深受感动，追悔之前的过错，想要割断自己的舌头。无著阻止他说：‘过去你用舌头诋毁大乘，现在用舌头赞扬大乘，弥补过错，重新做人，这才是好的。割断舌头，不再说话，有什么好处呢？’天亲于是精研深入思考，撰写大乘论著，总共一百多部，在世上广泛流传。他所撰写的《无量寿经论》（净土论），开示净土法门，建立了五念门：一、礼拜；二、赞叹；三、作愿；四、观察；五、回向。他用偈颂开头说：‘世尊，我一心归命于尽十方无碍光如来，愿往生安乐国。我作论并说偈，愿能见到弥陀佛，普遍与诸众生，一同往生安乐国。’平时兼修兜率天观，愿能觐见慈氏菩萨（弥勒菩萨）。后来舍弃寿命，经过六个月显现身形，告诉无著说：‘我已经往生到慈氏菩萨面前了。’ 庐山莲社的祖师，是慧远大师。大师姓贾，是雁门楼烦人。从小就喜欢学习，广泛研究六经，尤其擅长庄子和老子（道家学说）。当时道安法师在太行恒山建立寺庙，慧远前往归附他。听讲《般若经》后，豁然开悟，于是剃度出家，精思讽诵，以夜继日。道安赞叹说：‘使佛法流传到东土的，大概就是慧远了吧。’晋太元六年，经过浔阳，看到庐山空旷，可以居住，于是建立精舍，名为龙泉寺。当时慧远的同门慧永，先住在庐山西林，想要邀请慧远一同居住，但是慧远的学徒渐渐增多，西林狭窄不能容纳。刺史桓伊，为慧远重新建立寺庙在山东，于是称为东林寺。慧远于是
English
English version He was reborn in the Land of Bliss (Sukhavati). Seven hundred years after the World-Honored One (Shakyamuni Buddha) entered Parinirvana, Nāgārjuna appeared in the world, exactly fulfilling the Buddha's prophecy. Vasubandhu, in Sanskrit, is called Vasubandhu, which translates to 'Heavenly Kin'. It is said that Vasubandhu was related to Vishnu. He was a native of Purushapura in North India. He renounced the world and received ordination in the Sarvāstivāda school, enjoyed listening to the teachings of the Hinayana, and often criticized the Mahayana scriptures. Later, he heard his elder brother Asanga reciting the *Ten Stages Sutra*, and was deeply moved upon hearing it. He regretted his previous mistakes and wanted to cut off his tongue. Asanga stopped him, saying, 'In the past, you used your tongue to slander the Mahayana. Now, use your tongue to praise the Mahayana, make amends for your mistakes, and start anew. That is good. What benefit is there in cutting off your tongue and ceasing to speak?' Thereupon, Vasubandhu engaged in profound and deep thought, and composed Mahayana treatises, more than a hundred in total, which circulated widely in the world. The *Treatise on the Sutra of Immeasurable Life* (Pure Land Treatise) that he composed expounded the Pure Land Dharma, establishing the Five Recollection Gates: 1. Prostration; 2. Praise; 3. Making Vows; 4. Contemplation; 5. Dedication. He began with a verse, saying, 'World-Honored One, with all my heart, I take refuge in the Tathagata of Unobstructed Light throughout the ten directions, vowing to be reborn in the Land of Bliss. I compose this treatise and speak this verse, hoping to see Amitabha Buddha, and universally with all sentient beings, to be reborn in the Land of Bliss.' He also practiced contemplation of the Tushita Heaven, hoping to meet Maitreya Bodhisattva. Later, he relinquished his life, and after six months, appeared in form, telling Asanga, 'I have already been reborn before Maitreya Bodhisattva.' The founder of the Lushan Lotus Society was Master Huiyuan. The Master's surname was Jia, and he was a native of Loufan in Yanmen. From a young age, he loved learning and extensively studied the Six Classics, especially excelling in Zhuangzi and Laozi (Taoist teachings). At that time, Dharma Master Dao'an was building temples in Mount Heng in Taihang. Huiyuan went to join him. After hearing the *Prajna Sutra*, he suddenly awakened and was ordained as a monk, engaging in diligent thought and recitation, continuing day and night. Dao'an praised him, saying, 'The one who will spread the Dharma to the Eastern Land is probably Huiyuan.' In the sixth year of the Taiyuan era of the Jin Dynasty, he passed through Xunyang and saw that Mount Lu was spacious and suitable for dwelling. Thereupon, he established a hermitage, named Longquan Temple. At that time, Huiyuan's fellow disciple Huiyong was already residing in the West Forest of Mount Lu, wanting to invite Huiyuan to live together, but Huiyuan's disciples gradually increased, and the West Forest was too narrow to accommodate them. The governor Huan Yi built a new temple for Huiyuan on the east side of the mountain, which was then called Donglin Temple. Huiyuan then --------------------------------------------------------------------------------
Chinese
率众行道。凿池种莲。于水上立十二叶莲华。因波随转。分刻昼夜。以为行道之节。既而四方清信之士。闻风而至者。百二十三人。远曰。诸君之来。能无意于净土乎。乃造西方三圣像。建斋立社。令刘遗民着发愿文。勒之石。居山三十年。迹不入俗。专志净土。澄心观想。三见圣像而沉厚不言。义熙十二年(七月晦夕)于般若台之东龛。方从定起。见阿弥陀佛。身满虚空。圆光之中。有诸化佛。观音。势至。左右侍立。又水流光明。分十四支。回注上下。演说苦。空。无常。无我之音。佛告远曰。我以本愿力故。来安慰汝。汝后七日。当生我国。又见社中先化者。佛陀耶舍。慧持。慧永。刘遗民等。皆在侧前揖曰。师早发心。何来之晚。远谓弟子法净。惠宝曰。吾始居此山十一年。三睹圣像。今复再见。吾生净土必矣。即自制遗戒。八月六日。端坐入寂。年八十三。 ○天台智者。乃天台山智顗大师也。字德安。姓陈。颍川人。母孕时。梦香烟五采。萦绕怀抱。及诞。室内光明洞然。眼有重瞳。卧必合掌。坐必向西。少长见像即礼。逢僧必敬。年十八岁。投湘州果愿寺。法绪出家。诵法华经。兼通律藏。性乐禅悦。诣光州大苏山。礼慧思禅师。思一见曰。昔日灵山同听法华。宿缘所追。今复来矣。即示以普贤 道场。为说四安乐行。顗乃于此山。修法华三昧。始经三夕。诵至药王品。是真精进。是名真法供养如来。身心豁然。寂然入定。照了法华。达诸法相。陈光大元年。初至金陵。居瓦官寺。创宏禅法。太建七年。往临海天台山。结庵于北峰。居焉。未几。奉诏入金陵。陈亡。去之庐山。又周游荆扬间。隋开皇十四年。归天台。前后造寺三十六所。佛像八十万躯。亲度僧一万四千人。赎鱼[竺-二+(一/(尸@邑))]溪梁六十余所。作放生池。表闻于朝。严禁采捕。龙天致敬。道俗向化。法教于斯大盛。晋王广。从受菩萨戒。奉以名曰智者。尝作净土十疑论。观经疏等。顗化缘既毕。往剡东石城寺。谓弟子曰。吾当卒于此矣。命施床东壁。面向西方。专称阿弥陀佛。观音。及般若名。又令多然香火。唱无量寿佛经。及观经题竟。弟子请云。未审大师证入何位。没此何生。顗曰。吾不领众。必净六根。损己利人。但证五品。吾诸师友。今从观音。势至。皆来迎我。言讫端坐。如入三昧。年六十七。开皇十七年。十一月二十四日也。 ○法智者。名知礼。字约言。明州金氏子。其父母祷佛求嗣。梦神僧𢹂一童子。𢌿之曰。此佛子罗睺罗也。未几。生礼。七岁丧母。号哭不绝。白父求出家。遂往太平兴国寺。依洪选 现代汉语译本 道场。在这里宣讲四安乐行。智顗（佛教僧侣）就在这座山里修习法华三昧。刚过了三个晚上，诵读到《药王品》时，达到了‘是真精进，是名真法供养如来’的境界。身心豁然开朗，寂静地进入禅定，照见了《法华经》的真谛，通达了诸法的实相。陈光大元年，智顗初次来到金陵（今南京），住在瓦官寺，开始弘扬禅法。太建七年，前往临海天台山，在北峰结庐而居。不久，奉诏进入金陵。陈朝灭亡后，他离开了金陵前往庐山，又在荆州、扬州一带游历。隋开皇十四年，返回天台山。前后建造寺庙三十六所，佛像八十万尊，亲自度化的僧人有一万四千人。赎回鱼溪的鱼梁六十多处，建造放生池，上表朝廷，严禁捕捞，龙天护法都表示敬意，道俗百姓都归心向化，佛法教义因此得以大大兴盛。晋王杨广（隋炀帝）跟随他受菩萨戒，尊称他为‘智者’。他曾经撰写《净土十疑论》、《观经疏》等著作。智顗的教化因缘已经圆满，前往剡县东面的石城寺，对弟子们说：‘我将要在这里圆寂了。’于是命人将床安放在东墙边，面向西方，专心称念阿弥陀佛、观音菩萨以及般若（智慧）的名号。又让人多点燃香火，唱诵《无量寿佛经》以及《观经》的题目。弟子们请教说：‘不知大师证入了什么果位，往生到哪里？’智顗说：‘我没有领导大众，必定能够清净六根。虽然损己利人，但只证得了五品位。我的各位师友，现在跟随着观音菩萨、势至菩萨，都来迎接我了。’说完就端坐而逝，如同进入禅定一般。享年六十七岁，在开皇十七年十一月二十四日。 法智智者，名知礼，字约言。是明州金氏的儿子。他的父母向佛祈祷求子，梦见一位神僧带着一个童子，告诉他们说：‘这是佛子罗睺罗（佛陀的儿子）啊。’不久，就生下了知礼。七岁时母亲去世，他号哭不止，向父亲请求出家。于是前往太平兴国寺，依止洪选（僧人）。