English
English version: Mother, your wisdom and understanding are innate, your origin and deeds are so vast and great, your thoughts are so subtle and immeasurable. For more than forty years, I have kept these words in my heart, and I have been wondering, who should I tell? Only you can fully understand, which is something that others cannot comprehend. Today, I will end my words like the story of ‘Chuo Jin Jue Xian’ (Dropping the Axe and Breaking the String). (‘Chuo Jin Jue Xian’ comes from ‘Zhuangzi’. You can refer to the relevant content.) After listening to the ‘Infinite Life Sutra’, I praised: The forty-eight great vows adorn the Pure Land of Ultimate Bliss. The lotus pond and the treasure trees are easy to reach, but no one goes there. Even if the hellish fire cart appears, those who can repent and reform can still be reborn, let alone those who uphold precepts and cultivate wisdom, and through the power of practicing the Buddhist path, they will certainly not waste their efforts. The Brahma sound and the Buddha image are true and not false, and will never deceive the world. When chanting the sutra, Zhang Da, a court official from Wuzhou, and five others, all saw with their own eyes that the great Buddha was even larger than the stone statue, and the light filled the mountains and directly shone into the room. Many monks either had auspicious dreams or saw strange phenomena. Although they were in different places, they all happened at the same time. After chanting the sutra, I asked for fragrant soup to rinse my mouth. I explained the Ten Suchnesses, the Four Non-Arisings, the Ten Dharma Realms, the Three Contemplations, the Four Immeasurable Minds, the Four Siddhas, the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Paramitas. Every Dharma gate contains all Dharmas, and can enable the mind to reach and attain the realm of coolness. If one can understand these Dharma gates in the realm of illness and suffering, then one can become one of the twenty-five people, and a hundred gold can also be entrusted. The ‘Nirvana Sutra’ has the metaphor of a merchant entrusting gold. Speaking of ‘hundred’, it comes from ‘Zhuangzi’. One inch of gold is worth one catty, and a hundred gold is a hundred catties. It is a metaphor for using a hundred sentences to achieve liberation. Now I will use my last strategy to observe and discuss the profound principles. Finally, I will reach the state of good tranquility, and now I am about to enter it. Zhi Lang requested: ‘Please have mercy and stay, and explain the remaining doubts for us. I don't know what position you are in? Where will you be reborn after death? Who should we take as our refuge?’ He replied: ‘You people are lazy to plant good roots, but you ask about the merits of others, just like a blind person asking about the taste of milk, and a cripple inquiring about the road, what is the use of telling you? Because of your stubbornness, you like to praise and be angry. Since you don't reflect on yourself, you turn around and ridicule and dislike. I will soon dispel doubts and slanders for you people. The ‘Treatise on Contemplating the Mind’ has already been explained, and now I will tell you again. I do not lead the masses, I must purify the six senses, and harm myself for the sake of others, I am only in the fifth rank. You ask me where I will be reborn? My teachers, friends, and attendants, Avalokitesvara Bodhisattva, will all come to greet me. You ask who should be taken as refuge? Could it be... --------------------------------------------------------------------------------
Chinese
不曾闻波罗提木叉是汝之师。吾常说四种三昧是汝明导。教汝舍重檐。教汝降三毒。教汝治四大。教汝解业缚。教汝破魔军。教汝调禅味。教汝折慢幢。教汝远邪济。教汝出无为坑。教汝离大悲难。唯此大师能作依止。我与汝等。因法相遇。以法为亲。传习佛灯是为眷属。若不能者。传习魔灯非吾徒也。诫维那曰。人命将终。闻钟磬声增其正念。唯长唯久。气尽为期。云可身冷方复响磬。世间哭泣着服皆不应为。言讫加趺唱三宝名。如入三昧。以大隋开皇十七年岁次丁巳十一月二十四日未时入灭(柢今大宋宣和三年辛丑五百二十四年矣)。春秋六十。僧夏四十。至于子时顶上犹暖。虽复不许哀号。门人哽恋。心没忧悔不能自喻。日隐舟沉永无凭仰。加趺安坐在外十日。道俗奔赴。烧香散华号绕泣拜。过十日已。殓入禅龛之内则流汗遍身。绵帛掩拭沾濡若浣。既而归佛陇而连雨不休。弟子咒愿。愿赐威神。才动泥洹之舆。应手云开风噪松悲泉奔水咽。道俗弟子侍从灵仪返遗嘱之地。龛坟虽掩妙迹常通。谨书十条继于状末。 (其一)来昔在蕃寅览别书。感对潜塞。向净名疏而咒愿曰。昔亲奉师颜。未敢咨决。今承遗旨。何由可悟。若寻文生解。愿示神通。夜仍感梦群僧集阁。王自说义。释难如流。见智者飞空而至 现代汉语译本： 我从未听说过《波罗提木叉》（Pratimoksha，戒律）是你的老师。我常常说四种三昧（Samadhi，禅定）才是你明确的引导。我教你舍弃高耸的屋檐（指骄慢），教你降伏贪嗔痴三毒（Three poisons，佛教中的三种根本烦恼），教你调和地水火风四大（Four elements，构成物质世界的四种基本元素），教你解脱业力的束缚，教你破除魔的军队（Mara's army，指各种障碍修行的力量），教你调和禅定的滋味，教你折断傲慢的旗帜，教你远离邪恶的救济，教你脱离无为的深坑，教你远离大悲的灾难。只有这样的大师才能作为你的依靠。我与你们，因为佛法而相遇，以佛法为亲人，传习佛法之灯才是真正的眷属。如果不能这样，传习的便是魔的灯火，那就不是我的弟子。告诫维那（Vina，寺院中负责维持秩序的僧人）说：‘人命将终结时，听到钟磬的声音能增加他的正念。要持续不断地敲击钟磬，直到他气息停止。’说可以等身体冷却后再停止敲击钟磬。世间的哭泣和穿着丧服等行为都不应该做。说完这些话，便结跏趺坐，唱诵三宝（Three Jewels，佛、法、僧）的名号，如同进入三昧一般。在大隋开皇十七年丁巳年十一月二十四日未时入灭（到现在大宋宣和三年辛丑年已经五百二十四年了）。享年六十岁，僧腊四十年。直到子时头顶仍然温暖。虽然不许哀号，但弟子们哽咽悲伤，心中充满忧愁和悔恨，无法用言语表达。如同太阳隐没，船只沉没，永远失去了依靠。结跏趺坐安坐在外十日。道俗之人纷纷赶来，烧香散花，号哭绕拜。过了十日之后，将遗体放入禅龛之内，发现全身流汗，用绵帛擦拭，沾湿得如同洗过一般。之后归葬于佛陇，连日下雨不停。弟子们咒愿，愿赐予威神。才移动泥洹（Nirvana，涅槃）之车，立刻云开，风在松树间呼啸，泉水奔流呜咽。道俗弟子侍奉着灵柩返回遗嘱之地。龛坟虽然掩盖，但妙迹常存。谨书写十条遗训附在状末。 （其一）过去在蕃寅（Fan Yin，人名）阅读您的书信时，内心感到闭塞。对着《净名疏》（Vimalakirti Sutra Commentary）而咒愿说：‘过去亲自侍奉师父，未敢请教决断。如今承蒙遗嘱，如何才能领悟？如果只是寻文生解，愿您显示神通。’当晚仍然梦见众多僧人聚集在阁楼，王（指蕃寅）亲自讲解义理，解释疑难如流水般顺畅。看见智者（智顗，佛教天台宗的实际创始人）飞空而至。
English
English version: I have never heard that the Pratimoksha (precepts) is your teacher. I often say that the four Samadhis (meditative states) are your clear guidance. I taught you to abandon high eaves (referring to arrogance), taught you to subdue the three poisons (greed, hatred, and delusion), taught you to harmonize the four elements (earth, water, fire, and wind), taught you to liberate yourself from the bonds of karma, taught you to break the Mara's army (forces that hinder practice), taught you to harmonize the taste of meditation, taught you to break the banner of pride, taught you to stay away from evil salvation, taught you to escape the pit of non-action, taught you to stay away from the difficulties of great compassion. Only such a master can be your reliance. I and you, we met because of the Dharma, we take the Dharma as our relatives, and passing on the lamp of the Buddha's teachings is our true family. If you cannot do this, then what you are passing on is the lamp of Mara, and you are not my disciples. Admonish the Vina (monk in charge of maintaining order in the monastery) and say: 'When a person's life is about to end, hearing the sound of bells and chimes can increase their right mindfulness. Keep ringing the bells and chimes continuously until their breath stops.' Say that you can stop ringing the bells and chimes after the body has cooled down. Worldly crying and wearing mourning clothes should not be done. After saying these words, he sat in full lotus posture, chanting the names of the Three Jewels (Buddha, Dharma, Sangha), as if entering Samadhi. He passed away in the Wei hour on the 24th day of the eleventh month of the Ding Si year in the seventeenth year of the Kaihuang era of the Great Sui Dynasty (it has been 524 years to the Xin Chou year of the Xuanhe era of the Great Song Dynasty). He lived to be sixty years old, with forty years as a monk. Until the Zi hour, the top of his head was still warm. Although mourning was not allowed, the disciples choked with grief, their hearts filled with sorrow and regret, unable to express themselves in words. It was like the sun had set, the boat had sunk, and they had lost their reliance forever. He sat in full lotus posture for ten days. People from both the monastic and lay communities rushed to burn incense, scatter flowers, wail, and prostrate themselves. After ten days, when the body was placed in the meditation coffin, it was found that the whole body was sweating, and the cotton cloth used to wipe it was as wet as if it had been washed. Afterwards, he was buried in the Buddha Mound, and it rained continuously for days. The disciples chanted prayers, wishing for divine power. As soon as the Nirvana (liberation) carriage moved, the clouds immediately parted, the wind howled through the pines, and the springs gurgled and sobbed. The monastic and lay disciples attended the hearse and returned to the place of his last wishes. Although the coffin and tomb are covered, the wonderful traces remain. I respectfully write ten precepts and attach them to the end of this report. (One) In the past, when Fan Yin (person's name) read your letter, he felt blocked in his heart. He prayed to the Vimalakirti Sutra Commentary, saying: 'In the past, I personally served the master, but I did not dare to ask for a decisive answer. Now that I have received your last words, how can I understand them? If it is just seeking understanding from the text, I wish you would show your supernatural powers.' That night, he still dreamed that many monks gathered in the pavilion, and the King (referring to Fan Yin) personally explained the meaning, explaining the difficulties as smoothly as flowing water. He saw Zhiyi (the actual founder of the Tiantai school of Buddhism) flying through the air. --------------------------------------------------------------------------------
Chinese
。泻七宝珊瑚于阁内。返更飞去。王后答遗旨文并功德疏．慰山众文。并在别本。送经一藏。铜钟二口。香幡委积。衣物丰华。王人降寺岁月相望。每至忌辰结斋不绝。司马王弘依图造寺。山寺秀丽方之释宫。创寺已后即登春坊。故知皇太子寺基。此瑞验矣。王家造寺。斯又验矣。三国成一。斯又验矣。寺名国清。此又验矣。灵瑞殷勤。联翩四验。古今可以为例焉。 (其二)朱方天乡寺沙门惠延。彼土名达。昔游光宅。早泊法润。忽闻迁化。感咽弥辰。奉慕灵为生何处。因写法华经以斯冥示。潜思累旬。梦见观音高七层塔。光焰赫奕过经所称。智者身从观音从西来至。延梦里作礼。乃谓延曰。疑心遣否。延密怀此相。口未曾言。后见灌顶。始知临终观音引导。事验悬契。欣羡无已。 (其三)土人马绍宗居贫好施。刈稻百束以供寺僧。执役疲劳。身如有疾。心作是念。我由施故而感斯患。未测幽冥当有报否。困极寝卧。梦见智者加趺坐一床。烧香如雾。安慰绍宗。汝家贫好施。何疑无福。种种劝喻辞繁不载。尔夜。宗兄及宗妻母三人共梦。晨朝各说。异口同言。香气盈家经日不歇。宗亲感叹。冥圣不遥。 (其四)开皇十八年四月十六日。佛陇僧众方就坐禅。现常形进堂。按行上座。道修良久瞻 现代汉语译本：他将七宝珊瑚倾泻在阁楼内，然后飞回。王后答复了遗旨文和功德疏，以及慰问山中僧众的文书，这些都在其他版本中。送去经书一藏，铜钟两口，香幡堆积如山，衣物丰厚华丽。王室之人降临寺庙，岁月相望，每到忌日，结斋的仪式从未间断。司马王弘依照图纸建造寺庙，山寺秀丽，可以与释迦牟尼的宫殿媲美。创建寺庙之后，王弘立即进入春坊（太子居住和学习的地方）。因此可知，皇太子寺庙的基址，这真是瑞兆啊！王家建造寺庙，这又是一个验证！三国归于一统，这又是一个验证！寺庙名为国清，这又是一个验证！灵验瑞兆殷勤不断，接连四个验证，古今都可以作为例子啊。 朱方天乡寺的沙门惠延，在那一带很有名望。过去曾游历光宅寺，早年停留在法润寺。忽然听到智者大师迁化的消息，感到悲伤哽咽了好几天。他非常仰慕智者大师，想知道大师往生到了何处。于是书写《法华经》，希望以此得到冥示。他潜心思考了几个星期，梦见观音菩萨站在一座七层高的塔上，光焰明亮，超过了经书中所描述的景象。智者大师的身影从观音菩萨那里，从西方而来。惠延在梦中向智者大师作礼。智者大师对惠延说：‘你的疑心消除了吗？’惠延将这个梦境藏在心中，从未对人说过。后来见到灌顶法师，才知道智者大师临终时有观音菩萨引导。这件事的验证非常明显，令人欣喜羡慕不已。 当地人马绍宗家境贫寒，却乐于施舍。他割了一百捆稻子来供养寺庙的僧人。因为劳作过度，身体感到不适，心中想道：‘我因为施舍的缘故而感到这样的病患，不知道在幽冥之中是否会有回报呢？’他困倦至极，躺下睡觉。梦见智者大师结跏趺坐在一张床上，焚香如雾。智者大师安慰马绍宗说：‘你家境贫寒却乐于施舍，为何怀疑没有福报呢？’种种劝慰的话语很多，这里就不一一记载了。那天晚上，马绍宗的哥哥、嫂子和母亲三个人都做了同样的梦。第二天早上，他们各自说出自己的梦境，大家异口同声，都说香气充满了整个家，过了很久都没有消散。马绍宗的亲人们都感到惊叹，认为冥冥之中的圣人离他们并不遥远。 开皇十八年四月十六日，佛陇寺的僧众正在坐禅。智者大师显现出平常的形象进入禅堂，按照次序走到上座的位置。道修了很长时间，瞻仰着智者大师。